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THE 
GOSPEL ACCORDING TO 5. LUKE 


Rev. ALFRED PLUMMER, M.A., D.D. 


PRINTED IN GREAT BRITAIN BY 
MORRISON AND GIBB LIMITED 


FOR 
De (Ge 1: ΘΕΆ ΕΞ ΕΝ ΒΒ Ὁ ἘΠΕ ΕΙ 


NEW YORK: CHARLES SCRIBNER’S SONS 





[The Rights of Translation and of Reproduction are Reserved) 


The 


Mnternational Critical Commentary 
on the Holy Scriptures of the Old and 
Aeto Cestuments. 


PLANNED AND FOR YEARS EDITED BY 
THE Rev. ALFRED PLUMMER, M.A., D.D. 
ProFEssor SAMUEL ROLLES DRIVER, D.D., D.LItTT. 
Proressor CHARLES AUGUSTUS BRIGGS, D.D., D.Litt. 











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THE INTERNATIONAL CRITICAL COMMENTARY 


A 


ΒΙΠΠΟΛΙ AND EXEGETICAL 
COMMENTARY 


ON THE 


vor el ACCORDING, TO 5. LUKE 


BY THE 
Rev. ALFRED PLUMMER, M.A, D.D. 


LATH MASTER OF UNIVERSITY COI,LEGE, DURHAM 
FORMERLY FELLOW AND SENIOR TUTOR OF TRiNITY COLLEGE, OXFORD 


FIFTH EDITION 


EDINBURGH 
T. & T. CLARK, 38 GEORGE STREET 


First Edition 
Second Edition . 
Third Edition 
Fourth Edition . 
Fifth Edition 


Seventh Impression 


1896 
1898 
I900 
Igor 
1922 


960 


Pebrack LOTTE FIRST EDITION 


THIS volume has no such ambitious aim as that of being a 
final commentary on the Gospel according to S. Luke. 
The day is probably still far distant when any such com- 
mentary can be written. One of the difficulties with which 
the present commentator has had to contend is the im- 
possibility of keeping abreast of all that is constantly 
appearing respecting the Synoptic Gospels as a whole and 
this or that detail in them. And the Third Gospel abounds 
in details which have elicited special treatment at the hands 
of a variety of scholars. Every quarter, indeed almost every 
month, brings its list of new books, some of which the 
writer wishes that he could have seen before his own words 
were printed. But to wait is but to prolong, if not to 
increase, one’s difficulties: it is waiting dum defluat ammnis. 
Notes written and rewritten three or four times must be 
fixed in some form at last, if they are ever to be published. 
And these notes are now offered to those who care to use 
them, not as the last word on any one subject, but simply 
as one more stage in the long process of eliciting from the 
inexhaustible storehouse of the Gospel narrative some of 
those things which it is intended to convey to us. They 
will have done their work if they help someone who is far 
better equipped entirely to supersede them. 

The writer of this volume is well aware of some of 
its shortcomings. There are omissions which have been 
knowingly tolerated for one or other of two adequate 


reasons. (1) This series is to include a Commentary on 
a i 


u PREFACE TO THE FIRST EDITION 


the Synopsts of the Four Gospels by the Rev. Dr. Sanday, 
Lady Margaret Professor of Divinity, Oxford, and his dis- 
tinguished pupil, the Rev. W. C. Allen, Fellow and Lecturer 
of Exeter College. Various questions, especially as regards 
the relations of the Third Gospel to the First and Second, 
which have been but slightly touched or entirely passed 
over in this volume, can be more suitably treated, and will 
be much more efficiently treated, by those who are to com- 
ment on the Synopsis. (2) Economy of space has had to 
be considered and rigorously enforced. It has been 
thought undesirable to allow more than one volume to 
any one book in the New Testament: and therefore sub- 
jects, which might with propriety be discussed at some 
length in a work on the Gospel of S. Luke, have of 
necessity been handled very briefly or left entirely un- 
touched. Indeed, as editor of those New Testament 
volumes which are written by British scholars, the present 
writer has been obliged to strike out a good deal of what 
he had written as contributor to this series. And it has 
been with a view to economize space that the paraphrastic 
summaries, which are so very valuable a feature in the 
commentary on Romans, have been altogethe: omitted, as 
being a luxury rather than a necessity in a commentary on 
one of the Synoptic Gospels. For the same reason separate 
headings to sections and to special notes have been used 
very sparingly. The sub-sections have no separate head- 
ings, but are preceded by an introductory paragraph, the 
first sentence of which is equivalent to a heading. 

The fact of the same person being both contributor 
and editor has, in the case of this volume, produced short: 
comings of another kind. Two heads are better than one, 
and two pairs of eyes are better than one. Unintentional 
and unnecessary omissions might have been avoided, and 
questionable or erroneous statements might have been 
amended, if the writer had had the advantage of another’s 
supervision, Even in the humble but important work of 


PREFACE TO THE FIRST EDITION ili 


detecting misprints the gain of having a different reviser is 
great. Only those who have had the experience know how 
easy it is for the same eye to pass the same mistakes again 
and again. 

If this commentary has any special features, they will 
perhaps be found in the illustrations taken from Jewish 
writings, in the abundance of references to the Septuagint 
and to the Acts and other books of the New Testament, in 
the frequent quotations of renderings in the Latin Versions, 
and in the attention which has been paid, both in the 
Introduction and throughout the Notes, to the marks of S. 
Luke’s style. 

The illustrations from Jewish writings have been sup- 
plied, not because the writer has made any special study 
of them, but because it is becoming recognized that the 
pseudepigraphical writings of the Jews and early Jewish 
Christians are now among the most promising helps 
towards understanding the New Testament ; and because 
these writings have of late years become much more 
accessible than formerly, notably by the excellent editions 
of the Book of Enoch by Mr. Charles, of the Psalms of 
Solomon by Professor Ryle and Dr. James, and of the 
Fourth Book of Ezra by the late Professor Bensly and Dr. 
James.! 

A very eminent scholar has said that the best com- 
mentary on the New Testament is a good Concordance, 
and another venerable scholar is reported to have said that 
the best commentary on the New Testament is the Vulgate. 
There is truth in both these sayings: and, with regard to 
the second of them, if the Vulgate by itself is helpful, @ 
fortiori the Vulgate side by side with the Latin Versions 
which preceded it is likely to be helpful. An effort has 


1 For general information on these Jewish writings see Schiirer, West. of the 
Jewish People in the Time of Jesus Christ, Edinburgh, 1886, Div. II. vol. iii. ; 
W. J. Deane, Pseudepigrapha, Edinburgh, 1891 ; J. Winter und A. Winsche, 
Die jiudische Literatur seit Abschluss des Kanons, Trier : Part III. has just 
appeared. 


iv PREFACE TO THE FIRST EDITION 


been made to render those who use this commentary to a 
large extent independent of a Concordance, and to some 
extent independent of the invaluable edition of the Vulgate 
now being produced by the Bishop of Salisbury and Mr. 
White. Great trouble has been taken with the numerous 
references to the Septuagint, the books of the New Testa- 
ment, and other writings. The large majority of them 
have been verified at least twice. But the difficulty of 
excluding error in such things is so great that the writer 
cannot suppose that he has succeeded in doing so. It is 
possible that a few references have accidentally escaped 
verification. A very few have been knowingly admitted 
without it, because the reference seemed to be of value, 
the source was trustworthy, and verification was not easy. 
Reasons are stated in the Introduction for regarding a 
study of S. Luke’s style as a matter of great interest and 
importance; and it is hoped that the analysis given of it 
there will be found useful. A minute acquaintance with it 
tells us something about the writer of the Third Gospel. 
It proves to us that he is identical with the writer of the 
Acts, and that the whole of both these books comes from 
his hand. And it justifies us in accepting the unswerving 
tradition of the first eight or nine centuries, that the writer 
of these two books was Luke the beloved physician. 
Dogma in the polemical sense is excluded from the plan 
of these commentaries. It is not the business of the com- 
mentator to advocate this or that belief. But dogma in the 
historical sense must of necessity be conspicuous in a com- 
mentary on any one of the Gospels. It is a primary duty 
of a commentator to ascertain the convictions of the 
writer whose statements he undertakes to explain. This 
is specially true of the Third Gospel, whose author tells 
us that he wrote for the very purpose of exhibiting the 
historical basis of the Christian faith (i. 1-4). The 
Evangelist assures Theophilus, and with him all other 
Christians, that he knows, upon first-hand and carefully 


PREFACE TO THE FIRST EDITION v 


investigated evidence, that at a definite point in the history 
of the world, not far removed from his own time, a Prophet 
of God once more appeared in Israel to herald the coming 
of the Christ (iii. 1-6), and that his appearance was im- 
mediately followed by that of the Christ Himself (iii. 23, 
iv. 14, 15), whose Ministry, Passion, Death, and Resur- 
rection he then narrates in detail. On all these points 
the student is again and again met by the question, What 
does the Evangelist mean? And, although about this 
or that word or sentence there may often be room for 
discussion, about the meaning of the Gospel as a whole 
there is no doubt. If we ask what were “the things 
wherein” Theophilus “was instructed” and of “the 
certainty ” concerning which he is assured, the answer is 
not difficult. We may take the Old Roman Creed as a 
convenient summary of it. 


Πιστεύω εἰς Θεὸν πατέρα παντοκράτορα (i. 37, lil. 8, xi. 2-4, 
xii. 32, etc.). Καὶ εἰς Χριστὸν Ἰησοῦν, υἱὸν αὐτοῦ τὸν μονογενῆ 
τ τ τ 70. ἰχ ἘΡΟΣ 2}. 22, ΧΧΙΙ 20; 79, ΧΧΙΙ [33] 46% 
comp. iv. 41, viii. 28), τὸν κύριον ἡμῶν (i. 43, il. 11, Vil. 13, X. I, 
τὸ X31. 42, ΧΥΪ: 5: 6, XIX. 5, 21, ΧΧΙ: ΟἹ, XXIV. 3; 34)! τὸν 
γεννηθέντα ἐκ πνεύματος ἁγίου καὶ Μαρίας τῆς παρθένου (1.51--35, 43, 
ii. 6, 7), τὸν ἐπὶ Ποντίου Πιλάτου σταυρωθέντα καὶ ταφέντα (xxXil., 
xxili.), τῇ τρίτῃ ἡμέρᾳ ἀναστάντα ἐκ νεκρῶν (xxiv. I-49), ἀναβάντα 
εἰς τοὺς οὐρανούς (XXIV. 50-53), καθήμενον ἐν δεξιᾷ τοῦ πατρός 
(xxii. 69), ὅθεν ἔρχεται κρῖναι ζῶντας καὶ νεκρούς (comp. ix. 26, 
xii. 35-48, xviii. 8). Καὶ εἰς πνεῦμα ἅγιον (i. 15, 35, 41, 67, il. 26, 
iv. 1, 14, Xi. 13, Xii, τὸ; 12)" ἁγίαν ἐκκλησίαν (comp. i. 74, 75» 
ix. 1-6, X. 1-16, Xxiv. 49)" ἄφεσιν ἁμαρτιῶν (1. 77, ll. 3, XXIV. 47)" 
σαρκὸς ἀνάστασιν (xiv. 14, XX. 27-40). 


The Evangelist’s own convictions on most of these 
points are manifest; and we need not doubt that they 
include the principal things in which Theophilus had been 
instructed, and which the writer of the Gospel solemnly 
affirms to be well established. Whether in our eyes they 


vi PREFACE TO THE SECOND EDITION 


are well established depends upon the estimate which we 
form of histestimony. Is he a truth-loving and competent 
witness? Does the picture which he draws agree with 
what can be known from other authorities? Could he or 
his informants have invented the words and works which 
he attributes to Jesus Christ? A patient and fair student 
of the Third Gospel will not be at a loss for an answer. 


ALFRED PLUMMER 


Oniversity College, Durham, 
Feast of S. Luke, 1806. 


PREFACE TO THE SECOND EDITION 


THE correction of many misprints and other small errors 
has been greatly facilitated by the generous help of several 
correspondents, and by the invaluable Concordance to the 
Greek Testament, according to the texts of WH., Tischen- 
dorf, and R.V., by Moulton and Geden, an indispensable 
aid, which had not been published when the first edition 
of this volume appeared. But to no one is the writer more 
indebted than to the Rev. John Richard Pullan, who has 
bestowed upon the work of a stranger an amount of 
attention which one would not venture to solicit from 
an old friend. 

This edition has also been improved by many small 
insertions, chiefly of references to books, which have either 
appeared, or have come to the writer’s knowledge, since 
the first edition was published. First amongst these in 


PREFACE TO THE SECOND EDITION vii 


importance is vol. i. of the new Dictionary of the Buble, 
edited by Dr. Hastings, which should be in the hands of 
every Biblical student. Three articles in particular may 
be mentioned, both on account of their excellence, and also 
of their helpfulness to the student of the Third Gospel: 
these are the articies on “ Angels” (for this Gospel might 
be called the Gospel of the Angels, so often does it mention 
these glorious beings) ; on the “Chronology of the New 
Testament”; and on the “ Acts of the Apostles.” To this 
must be added the new edition of A. S. Lewis’ trans- 
lation of the Szaztic Syriac Palimpsest; the editions of 
The Assumption of Moses and The Apocalypse of Baruch, 
by Κα. H. Charles ; and of Te Book of the Secrets of Enoch, 
by Morfill and Charles; Das Kuindheitsevangelium, by 
A. Resch; Bibelstudien and Neue Bibelstudien, by G. A. 
Deissmann, both of which contain valuable illustrations 
of Biblical Greek from papyri; Grammatik des NT. 
Griechisch, by F. Blass; and the instructive but eccentric 
Historical Greek Grammar, by A. N.Jannaris. The inter- 
esting work on the Philology of the Gospels, by F. Blass, 
is chiefly occupied with the Gospel of S. Luke, and should 
be read side by side with the sections of the Introduction 
to this volume which treat of the same topics. The writer 
has only to add, that nothing which he has read since 
he wrote the Introduction has shaken his convictions as 
to the authorship, date, or integrity of this Gospei. 


A, P, 


University College, Durham, 
Whitsuntide, 1808 


PREFACE TO THE THIRD EDITION 


THIS edition is marked by the correction of some errcrs 
that had escaped notice, and by the addition of numerous 
references and short notes. Since the second edition 
was published, three volumes have appeared which the 
student of the Third Gospel cannot afford to neglect. 
These are the Horae Synopticae of the Rev. Sir John C. 
Hawkins, Zhe Gospel according to S. Luke in Greek, edited 
by the Rev. Arthur Wright, and vol. ii. of the Dzctzonary 
of the Bible, edited by Dr. Hastings. In the last of these, 
the article on “ Jesus Christ” is a masterpiece of critical 
acumen and lucidity combined with reverential treatment. 
The present writer desires to express his obligations to all 
three volumes. Mr. Wright suggests in his preface that 
his own work should be used in conjunction with this 
commentary ; and those who use the commentary will 
certainly profit greatly if they follow his suggestion. 


A. P, 


Oniversity College, Durham. 
Whitsuntide, san 


ἘΠ Ο IE 5 


INTRODUCTION . . . : . 
§ 1. The Author : 
was the Author of ine Acts : 
a Companion of S. Paul Ε . 
S. Luke . ὃ 
§ 2. 5. Luke the Evangelist 3 : 
§ 3. The Sources of the Gospel : - 


No Ebionite Source. : 
Supposed Dislike of Duplicate - : 
§ 4. Time and Place. : : 5 


§ 5. Object and Plan. : ° : : 5 
Analysis of the Gospel . : . - 
§ 6. Characteristics, Style, and Language : 
The Gospel! of 5. Paul . ὃ - - 
of Prayer . ; - : 
of Praise . 3 : . 
literary, historic, domestic : - 
S. Luke’s Command of Greek. : 
Expressions peculiar to 5. Luke . . 
to him and S. Paul . : ° . 
to both with Hebrews. . : 
to 5. Luke with Hebrews . 
Expressions frequent in 5. Luke . - 
possibly medical 
His Diction compared with that io 5. 
and S. Mark . ° 
§ 7. The Integrity of the ας . : 5 


§ 8. The Text . : Η τ = > 
§ 9. Literary History - os Ε 
Clement of Rome. . . ° . 
The Didaché. 5 : . . . 
Gospel of Peter . ° . . 


Testaments of XII. 7 1: - . 
ix 


Matthew 


PAGE 
xI-1Xxxv 
ΧΙ 

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ΧΧΙΧ 
XXXIll 
XXXVIli 
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Ixvi 


Ixvii 


x CONTENTS 


PAGE 
§ 10. Commentaries . - . ᾿ 3 Ξ ἐ : Ixxx 
Abbreviations . 5 ° . ° . 2 oe bexxvi 


COMMENTARY . . . - . . . . .  I-569 


SPECIAL NOTES 


On the use of ἐγένετο . . 5 . Ξ ° . 45 
The Decree of Augustus 5 ν . . ὃ 4ὃ 
The fifteenth yea: of Tiberius : ° oe - 82 
The Genealogy . : : ° ᾿ : : . ΙΟΙ 
Demoniacal Possession . Ξ . ° ° . 136 
The Miraculous Draught of Fishes Ξ 5 : 147 
The title “Son of Man” : : . . 5 : 156 
The word δευτεροπρώτῳ. - ‘ ' . 5 2 105 
The Sermon ἐπὶ τόπου πεδινοῦ : 5 Ξ Ἁ 176 
Christ’s Raising the Dead. 8 : . ° Ξ 201 
The Journeyings towards Jerusalem . . . Ξ 260 
The word dvdAnpyis : : ὃ : - Ε 262 
The Mission of the Seventy . 5 ° : 269 


The Idea of Hades or Sheol in the ©} T. : - Ῥ 307 
The Blind Manat Jericho . . ° . . - 439 
The Parable of the Pounds . ὃ . 5 Fi Ξ 437 


The Question about Psalm cx. e = = - Ξ 472 
The Apocalypse of Jesus 3 5 . ° . . 487 
Readings in Chapters xxii. and xxiii, . : : 5 544 
The Narratives of the Resurrection . ° e ° 546 
Western Non-interpolations . - . . - . 566 
Interpolations in the Sinaitic Syriac 2. «.« » - 569 


INDEX TO THE NOTES 
I. General . A « Ξ : 5 8 6 
II. Writers and Wrtir. gS. : = - : τ 
III. Greek Words. . eee 
IV. Eng lish and Latin Wrote Z ε - - 5 


INTRODUCTION. 


81. THE AUTHOR. 


As in the case of the other Gospels, the author is not named in 
the book itself. But two things may be regarded as practically 
certain, and a third as highly probable in itself and much more 
probable than any other hypothesis. (i.) The author of the Third 
Gospel is the author of the Acts. (ii.) The author of the Acts 
was a companion of S. Paul. (ili.) This companion was S. Luke. 


(i.) Zhe Author of the Third Gospel is the Author of the Acts. 


This position is so generally admitted by critics of all schools 
that not much time need be spent in discussing it. Both books 
are dedicated to Theophilus. The later book refers to the former. 
The language and style and arrangement of the two books are so 
similar, and this similarity is found to exist in such a multitude of 
details (many of which are very minute), that the hypothesis of 
careful imitation by a different writer is absolutely excluded. The 
idea of minute literary analysis with a view to discover peculiarities 
and preferences in language was an idea foreign to the writers of 
the first two centuries; and no known writer of that age gives 
evidence of the immense skill which would be necessary in order 
to employ the results of such an analysis for the production of an 
elaborate imitation. To suppose that the author of the Acts 
carefully imitated the Third Gospel, in order that his work might 
be attributed to the Evangelist, or that the Evangelist carefully 
imitated the Acts, in order that his Gospel might be attributed to 
the author of the Acts, is to postulate a literary miracle. Such an 
idea would not have occurred to any one; and if it had, he would 
not have been able to execute it with such triumphant success 
as is conspicuous here. Any one who will underline in a few 
chapters of the Third Gospel the phrases, words, and constructions 
which are specially frequent in the book, and then underline the 

xi 


xii THE GOSPEL ACCORDING TO S. LUKE [ὃ 1, 


same phrases, words, and constructions wherever they occur in the 
Acts, will soon have a strong conviction respecting the identity of 
authorship. The converse process will lead to a similar result. 
Moreover, the expressions which can be marked in this way by no 
means exhaust the points of similarity between the two books. 
There are parallels of description ; e.g. about angelic appearances 
(comp. Lk. i. 11 with Acts xi. 7; Lk. 1. 38 with Acts i. 11 and 
x. 7; Lk. ii. g and xxiv. 4 with Acts i. ro and x. 30); and about 
other matters (comp. Lk. i. 39 with Acts 1. 15; Lk. ii. 39 with 
Acts xiii. 29; Lk. ui. 8 with Acts xxvi. 20; Lk. xx. 1 with Acts 
iv. τ; Lk. χχὶ. τὸ with Acts xxvii. 34; Lk. xxi, 35 with) Acts 
xvii. 26; Lk. xxiii. 2 with Acts xxiv. 2-5; Lk. xxili. 5 with Acts 
x. 37; Lk. xxiv. 27 with Acts viil. 35).! And there are parallels 
of arrangement. ‘She main portion of the Gospel has three marked 
divisions: The Ministry 7 Gadilee (ill. 1-1x. 50), between Galilee 
and Jerusalem (ix. 51—-xix. 28), and im Jerusalem (xix. 29--χχὶν. 11). 
And the main portion of the Acts has three marked divisions: 
Hebraic (ii.-v.), Transitional (vi.-xii.), and Gentile (xiii.—xxviii.). 
In the one case the movement is from Galilee through Samaria, 
etc. to Jerusalem: in the other from Jerusalem through Samaria, 
etc. to Rome. And in both cases there is an introduction con- 
necting the main narrative with what precedes. 


(ii.) Zhe Author of Acts was a Companion of S. Paul. 


A full discussion of this statement belongs to the commentary 
on the Acts rather than to the present volume: but the main 
points in the evidence must be noted here. It is perhaps no 
exaggeration to say that nothing in biblical criticism is more 
certain than this statement. 

There are the ‘‘ we” sections in which the writer uses the first 
person plural in describing journeys of S. Paul. This “we” is 
found in Codex Bezae as early as xi. 28 at Antioch, and may 
represent a true tradition without being the original reading.? 
It appears certainly xvi. 10 at Troas* and continues to Philippi 
(xvi. 17).4 Several years later it reappears at Philippi (xx. 5)° and 
continues to Jerusalem (xxi. 18). Finally, it reappears at the 
departure for Italy (xxvii. 1)‘ and continues to Rome (xxviii. 16).§ 


1 J. Friedrich, Das Lukasevangelium und die Apostelgeschichte Werke 
desselben Verfassers, Walle a.S., 1890. The value of this useful pamphlet is 
somewhat lessened by want of care in sifting the readings. The argument asa 
whole stands ; but the statistics on which it is based are often not exact. 

2 For ἀναστὰς δὲ els ἐξ αὐτῶν D has συνεστραμμένων δὲ ἡμῶν ἔφη els ἐξ 
αὐτῶν, revertentibus autem nobis att unus ex ipsis, This reading is also found 
in Augustine (De Serm. Dom. ii. 57 [xvii. }). 

8 ἐζητήσαμεν ἐξελθεῖν. 4 ἡμῖν ἔκραζεν. 5 ἔμενον ἡμᾶς. 

© εἰσήει ὁ ἸΤαῦλος σὺν ἡμῖν. τοῦ ἀποπλεῖν ἡμᾶς. ὃ εἰσήλθαμεν εἰς Ῥώμην 


$1.] THE AUTHOR xiii 


The “we” necessarily implies companionship, and may possibly 
represent a diary kept at the time. That the “we” sections are 
by the same hand as the rest of the book is shown by the simple 
and natural way in which they fit into the narrative, by the refer- 
ences in them to other parts of the narrative, and by the marked 
identity of style. The expressions which are so characteristic of 
this writer run right through the whole book. They are as 
frequent inside as outside the ‘‘we” sections, and no change of 
style can be noted between them and the rest of the treatise. 
The change of person is intelligible and truthlike, distinguishing 
the times when the writer was with the Apostle from the times 
when he was not: but there is otherwise no change of language. 
To these points must be added the fact that the author of the 
Acts is evidently a person of considerable literary powers, and the 
probability that a companion of S. Paul who possessed such 
powers would employ them in producing such a narrative as the 
Acts. See Hastings, D.Z. 1. p. 29. 


(11.) Zhe Companion of S. Paul who wrote the Acts and the 
Third Gospel was S. Luke. 


Of the companions of S. Paul whose names are known to us 
no one is so probable as S. Luke; and the voice of the first eight 
centuries pronounces strongly for him and for no one else as the 
author of these two writings. 

If antiquity were silent on the subject, no more reasonable 
conjecture could be made than “Luke the beloved physician.” 
He fulfils the conditions. Luke was the Apostle’s companion 
during both the Roman imprisonments (Col. iv. 14; Philem. 24; 
2 Tim. iv. 11), and may well have been his companion at other 
times. That he is not mentioned in the earlier groups of Epistles 
is no objection ; for none of them coincide with the ‘‘ we” sections 
in the Acts. Moreover, the argument from medical language, 
although sometimes exaggerated, is solid and helpful. Both in 
the Acts and in the Third Gospel there are expressions which are 
distinctly medical; and there is also a good deal of language 
which is perhaps more common in medical writers than elsewhere. 
This feature does not amount to proof that the author was a 
physician ; still less can it prove that, if the author was a physician, 
he must have been Luke. The Apostle might have had another 
medical companion besides the beloved physician. But, seeing 
that there is abundance of evidence that Luke was the writer of 
these two documents, the medical colour which is discernible here 
and there in the language of each of them is a valuable con- 
firmation of the evidence which assigns the authorship of both te 
Luke. 


xiv THE GOSPEL ACCORDING TO S. LUKE [8 1. 


For the voice of antiquity is not silent on the subject ; and we 
are not left to conjecture. There is no need to argue whether 
Timothy, or Titus, or Silas, or some unnamed companion of the 
Apostle is more likely than S. Luke to have written these two 
books. The evidence, which is both abundant and strong, is 
wholly in favour of Luke. Until we reach the blundering state- 
ment in Photius near the end of the ninth century, there is no 
hint that any one ever thought of any person but Luke as the 
author of either treatise. Photius has this statement: ‘Some 
say that the writer of the Acts was Clement of Rome, others 
Barnabas, and others again Luke the Evangelist; but Luke 
himself decides the question, for at the beginning of his preface 
he mentions that another treatise containing the acts of the Lord 
had been composed by him” (AmpAz/. Qu. 123). Here he seems 
to be transferring to the Acts conjectures which had been made 
respecting the Epistle to the Hebrews. But at any rate the 
statement shows that the Third Gospel was regarded as un- 
questionably by Luke. 

The Pauline authorship of Romans and Galatians is now com- 
monly regarded as certain, and the critic who questions it is held te 
stultify himself. But is not the external evidence for the Lucan 
authorship of the Third Gospel and the Acts equally strong? If 
these are not named by any writer earlier than Irenzeus, neither are 
those Epistles. And the silence of the Apostolic Fathers respect- 
ing the Third Gospel and the Acts is even more intelligible than 
their silence respecting Galatians and Romans, because the two 
former, being addressed to Theophilus, were in the first instance 
of the nature of private writings, and because, as regards the 
Gospel narrative, the oral tradition still sufficed. But from 
Irenzeus onwards the evidence in all these cases is full and 
unwavering, and it comes from all quarters of the Christian 
world. And in considering this third point, the first point must 
be kept steadily in view, viz. the certainty that the Third Gospel 
and the Acts were written by one and the same person. Con- 
sequently all the evidence for either book singly is available for 
the other book. Every writer who attributes the Third Gospel 
to Luke thereby attributes the Acts to Luke and wice versd, 
whether he know anything about the second book or not. ‘Thus 
in favour of Luke as the author of the Third Gospel we have 
three classes of witnesses viz. those who state that Luke wrote 
the Third Gospel, those who state that Luke wrote the Acts, and 
those who state that he wrote both treatises. Their combined 
testimony is very strong indeed; and there is nothing against it. 
At the opening of his commentary on the Acts, Chrysostom says 
that many in his day were ignorant of the authorship and even of 
the existence of the book (Migne, lx. 13). But that statement 


81. THE AUTHOR xv 


creates no difficulty. Many could be found at the present day, 
even among educated Christians, who could not name the author 
of the Acts. And we have seen that the late and confused state 
ment in Photius, whatever it may mean respecting the Acts, 
testifies to the universal conviction that the Third Gospel was 
written by Luke. 

But we obtain a very imperfect idea of the early evidence in 
favour of the Third Gospel when we content ourselves with the 
statement that it is not attributed to Luke by any one before 
Irenzus and the Muratorian Fragment, which may be a little 
earlier than the work of Irenzus, but is probably a little later. 
We must consider the evidence of the existence of this Gospel 
previous to Irenzeus; and also the manner in which he himself 
and those who immediately follow him speak of it as the work of 
S. Luke. 

That Justin Martyr used the Third Gospel (or an authority 
which was practically identical with it) cannot be doubted. He 
gives a variety of particulars which are found in that Gospel 
alone ; e.g. Elizabeth as the mother of the Baptist, the sending of 
Gabriel to Mary, the census under Quirinius, there being no room 
in the inn, His ministry beginning when Jesus was thirty years 
old, His being sent by Pilate to Herod, His last cry, “ Father, into 
Thy hands I commend My spirit” (1 Afo/. xxxiv.; Zry. Ixxviii., 
IXXXVlll., €., Cill., Cv., cvi.). Moreover, Justin uses expressions 
respecting the Agony, the Resurrection, and the Ascension which 
show that the Third Gospel is in his mind. 

That his pupil Tatian possessed this Gospel is proved by the 
Diatessaron. See Hemphill, Diatessaron of Tatian, pp. 3 ff. 

Celsus also knew the Third Gospel, for he knew that one of 
the genealogies made Jesus to be descended from the first man 
(Orig. Con. Cels. ii. 32). 

The Clementine Homilies contain similarities which are pro- 
ably allusions (iii. 63, 65, xi. 20, 23, xvii. 5, xviii. 16, xix. 2). 

The Third Gospel was known to Basilides and Valentinus, and 
was commented upon by Heracleon (Clem. Alex. Svom. iv. 9, 
Ρ. 596, ed. Potter). 

Marcion adopted this Gospel as the basis for what he called 
the “Gospel of the Lord” or ‘‘ Gospel of Christ.” He omitted a 
good deal as being inconsistent with his own teaching, but he 
does not appear to have added anything.! See ὃ 7; also Wsctt., 
Int. to Gospels, App. D; Sanday, Gospels in the Second Century, 
App. 

In the Epistle of the Churches of Lyons and Vienne to the 
Churches in Asia there is a quotation of Lk. i. 6 (Eus. HZ. v. 1. 9). 


1 What Pseudo-Tert. says of Cerdo is perhaps a mere transfer to Cerdo οἱ 
what is known of Marcion. 


xvi THE GOSPEL ACCORDING TO S. LUKE ($1 


These instances, which are by no means exhaustive, may suffice 
as evidence for the early existence of the Third Gospel. It re- 
mains to notice the way in which Irenzeus and his later contem- 
poraries speak of the book. Irenzeus, who represents the traditions 
of Asia Minor and Rome and Gaul in the second half of the 
second century, quotes it many times and quotes from nearly every 
chapter, especially from those which are wholly or in the main 
peculiar to this Gospel, e.g. i., 11., ix.—xix., xxiv. In a very remark- 
able passage he collects together many of the things which this 
Gospel alone narrates and definitely assigns them to Luke: “ΝΟΥ͂ 
if any one reject Luke, as if he did not know the truth, he will 
manifestly be casting out the Gospel of which he claims to be a 
disciple. For very many and specially necessary elements of the 
Gospel we know through him, as the generation of John, the 
history of Zacharias, the coming of the angel to Mary,” etc. etc. 
(τ: 7. ¢ Comp.1ill. 10. 1,22. 4, 1212, 144-4,/ete!) atime 
observed that he does not contemplate the possibility of any one 
denying that Luke was the author. Those who may reject it will 
do so as thinking that Luke’s authority is inadequate; but the 
authorship is unquestioned. 

Clement of Alexandria (A.D. 190-202) had had teachers from 
Greece, Egypt, Assyria, Palestine, and had received the tradition 
handed down from father to son from the Apostles (S¢vom. i. 1, 
Ρ. 322, ed. Potter). He quotes the Gospel very frequently, and 
from many parts of it. He definitely assigns it to Luke (Strom. 
1. 21, p. 407, ed. Potter). 

Tertullian (A.D. 190-220) speaks for the African Church. He 
not only quotes the Gospel frequently in his other works, but in 
his treatise against Marcion he works through the Gospel from 
ch. iv. to the end, often calling it Luke’s. 

The Muratorian Fragment (A.p. 170-200) perhaps represents 
Rome. The first line of the mutilated Catalogue probably refers 
to S. Mark; but the next seven unquestionably refer to S. Luke, 
who is twice mentioned and is spoken of as medicus. (See Lft. on 
Supernatural Religion, p. 189.) 

It would be waste of time to cite more evidence. It is mani- 
fest that in all parts of the Christian world the Third Gospel had 
been recognized as authoritative before the middle of the second 
century, and that it was universally believed to be the work of 
S. Luke. No one speaks doubtfully on the point. The possibility 
of questioning its value is mentioned; but not of questioning its 
authorship. In the literature of that period it would not be easy 
to find a stronger case. The authorship of the four great Epistles 
of S. Paul is scarcely more certain. In all these cases, as soon as 
we have sufficient material for arriving at a conclusion, the evidence 
is found to be all on one side and to be decisive. And exactly 


§1.) THE AUTHOR xvii 


the same result is obtained when the question is examined as to 
the authorship of the Acts, as Bishop Lightfoot has shown (art. 
“Acts” in D.&.*). Both the direct and the indirect argument for 
the Lucan authorship is very strong. 

With this large body of historical evidence in favour of S. Luke 
before us, confirmed as it is by the medical expressions in both 
books, it is idle to search for another companion of S. Paul who 
might have been the author. Timothy, Sopater, Aristarchus, 
Secundus, Gaius, Tychicus, and Trophimus are all excluded by 
Acts xx. 4, 5. And it is not easy to make Silas fit into the “ we” 
sections. ‘Titus is possible: he can be included in the “we” and 
the “us” without contradiction or difficulty. But what is gained 
by this suggestion? Is a solution which is supported by no evi- 
dence to be preferred to an intrinsically more probable solution, 
which is supported by a great deal of evidence, and by evidence 
which is as early as we can reasonably expect ? 

Those who neglect this evidence are bound to explain its 
existence. Irenzeus, Clement, and Tertullian, to say nothing of 
other authorities, treat the Lucan authorship as a certainty. So far 
as their knowledge extends, Luke is everywhere regarded as the 
writer. How did this belief grow up and spread, if it was not 
true? There is nothing in either treatise to suggest Luke, and he 
is not prominent enough in Scripture to make him universally 
acceptable as a conjecture. Those who wanted apostolic authority 
for their own views would have made their views more conspicuous 
in these books, and would have assigned the books to a person of 
higher position and influence than the beloved physician, e.g. to 
Timothy or Titus, if not to an Apostle. As Renan says, “There 
is no very strong reason for supposing that Luke was not the 
author of the Gospel which bears his name. Luke was not yet 
sufficiently famous for any one to make use of his name, to give 
authority to a book” (Les Evangiles, ch. xiii. p. 252, Eng. tr. 
p. 132). ‘The placing of a celebrated name at the head of a 
work . . . was in no way repugnant to the custom of the times. 
But to place at the head of a document a false name and an 
obscure one withal, that is inconceivable. . . . Luke had no place 
in tradition, in legend, in history” (Les Afdtres, p. xvii., Eng. tr. 
p. 11).} See Ramsay in the Zxfosztor, Jan. 1898. 


1 Even Jiilicher still talks of ‘‘ the silence of Papias” as an objection (2 2), 
wn das N.T. § 27, 3, Leipzig, 1894). In the case of a writer of whose work 
only a few fragments are extant, how can we know what was not mentioned in 
the much larger portions which have perished? The probabilities, in the 
absence of evidence, are that Papias did write of Luke. But we are not quite 
without evidence. In the ‘‘Hexaemeron” of Anastasius of Sinai is a passage in 
which Papias is mentioned as an ancient interpreter, and in which Lk. x. 18 is 
quoted in illustration of an interpretation. Possibly the illustration is borrowed 
from Papias. Lft. Supernatural Religion, pp. 186, 200. Hilgenfeld thinks 

ὀ 


xviii THE GOSPEL ACCORDING TO S. LUKE {§ 2. 


§ 4, Si LUKE) THE ΕΑΝ ΘΕ ΘΙ 


The name Lucas is probably an abbreviation of Lucanus, but 
possibly of Lucilius, or Lucius, or Lucianus. ‘There is, however, 
no proof that Lucanus was shortened into Lucas.!_ Nevertheless 
some of the oldest Latin MSS. (e.g. Corbeiensis and Vercellensis) 
have secundum Lucanum as the title of the Third Gospel. Lucas, 
like Apollos, Artemas, Demas, Hermas, and Nymphas, is a form 
not found in classical literature, whereas Lucanus is common in 
inscriptions. Lobeck has noticed that these contracted proper 
names in -ἂς are common in the case of slaves (Patholog. Proleg. 
Ρ. 506). Slaves were sometimes physicians, and S. Luke may 
have been a freedman. Antistius, the surgeon of Julius Cesar, 
and Antonius Musa, the physician of Augustus, were freedmen. 

That Lucas=Lucanus is probable.? But that Lucanus= Silvanus, because 
lucus=stlva, and that therefore Luke and Silas are the same person (Van 
Vloten), looks like a caricature of critical ingenuity. Equally grotesque is the 


idea that Luke is the Aristion of Papias (Eus. 47. £. ili. 39. 4, 6), because ἀρισ- 
ταύειν = lucere (Lange). 


Only in three places is Lk. zamed in Scripture ; and it is worth 
noting that in all three of them the other Evangelist who is not an 
Apostle is named with him (Col. iv. το, 14; Philem. 24; 2 Tim. 
iv. 11). These passages tell us that ‘the physician, the beloved 
one” (6 ἰατρὸς 6 ἀγαπητός), was with 5. Paul during the first 
Roman imprisonment, when the Epistles to the Colossians and to 
Philemon were written, and also during the second imprisonment, 
when 2 Timothy was written. Besides telling us that Luke was a 
physician very dear to the Apostle, they also tell us that he was his 
“fellow-worker ” in spreading the Gospel. But apparently he was. 
not his “ fellow-prisoner.” In Col. iv. ro Aristarchus is called 
συναιχμάλωτος, and in Philem 23 Epaphras is called such ; but Lk. 
in neither place. 

Almost all critics are agreed that in Col. iv. 14 Luke 15 


that the preface to Papias shows that he was acquainted with the preface 
to Luke. Salmon is disposed to agree with him (/z¢7. p. 90, ed. 5). 

1 The argument from the Greek form (that Λευκανός, not Λουκανός, is the 
equivalent of Lucanus) is inconclusive. After about A.D. 50 forms in Aouk- 
begin to take the place of forms in Aevx-. 

2Comp. Annas for Ananus; Apollos for Apollonius (Codex Bezae, Acts 
xviii. 24); Artemas for Artemidorus (Tit. iii. 12; Mart. v. 40); Cleopas for 
Cleopatros; Demas for Demetrius, Demarchus for Demaratus, Nymphas for 
Nymphodorus, Zenas for Zenodorus, and possibly Hermas for Hermodorus. 
For other examples see Win. xvi. 5, p. 127; Lft. on Col. iv. 15 ; Chandler, 
Grk. Accent. § 34. 

3 Marcion omitted these words, perhaps because he thought that an Evan- 

elist ought not to devote himself to anything so contemptible as the human 
ar (Texte und Unters. viii. 4, Ὁ. 40) 


§ 2.) 5. LUKE THE EVANGELIST xix 


separated from ‘those of the circumcision,” and therefore was a 
Gentile Christian.!_ Hofmann, Tiele, and Wittichen have not suc- 
ceeded in persuading many persons that the passage does not 
necessarily imply this. Whether he was a Jewish proselyte before 
he was a Christian must remain uncertain: his knowledge of 
Jewish affairs and his frequent Hebraisms are no proof. That he 
was originally a heathen may be regarded as certain. He is the 
only one of the Evangelists who was of Gentile origin; and, with 
the exception of his companion S. Paul, and possibly of Apollos, 
he was the only one among the first preachers of the Gospel who 
had had scientific training. 

If Luke was a Gentile, he cannot be identified with Lucius, 
who sends a salutation from Corinth to Rome (Rom. xvi. 21). This 
Lucius was Paul’s kinsman, and therefore a Jew. The identifica- 
tion of Luke with Lucius of Cyrene (Acts xiii. 1) is less impossible. 
But there is no evidence, and we do not even know that Lucas 
was ever used as an abbreviation of Lucius. In Afost. Const. 
vi. 18. 5 Luke is distinguished from Lucius. Nor can he be iden- 
tified with Silas or Silvanus, who was evidently a Jew (Acts xv. 22). 
Nor can a Gentile have been one of the Seventy, a tradition which 
seems to have been adopted by those who made Lk. x. 1-7 the 
Gospel for S. Luke’s Day. ‘The tradition probably is based solely 
on the fact that Luke alone records the Mission of the Seventy 
(Epiph. “er. 11. 51. 11, Migne, xli. 908). The same reason is fatal 
to Theophylact’s attractive guess, which still finds advocates, that 
Lk. was the unnamed companion of Cleopas in the walk to 
Emmaus (xxiv. 13), who was doubtless a Jew (vv. 27, 32). The 
conjecture that Luke was one of the Greek proselytes who applied 
to Philip to be introduced to Christ shortly before His Passion 
(Jn. xii. 20) 1s another conjecture which is less impossible, but is 
without evidence. In common with some of the preceding guesses 
it is open to the objection that Luke, in the preface to his Gospel, 
separates himself from those “‘who from the beginning were eye- 
witnesses and ministers of the word” (i. 2). The Seventy, these 
Greeks, and the companion of Cleopas were eye-witnesses, and 
Lk. was not. In the two latter cases it is possible to evade this 
objection by saying that Luke means that he was not an eye-witness 
from the beginning, although at the end of Christ’s ministry he 
became such. But this is not satisfactory. He claims to be 
believed because of the accuracy of his researches among the best 

1 Of the six who send greetings, the first three (Aristarchus, Mark, Jesus 
Justus) are doubly bracketed together: (1) as ol ὄντες ἐκ περιτομῆς, (2) as μόνοι 
συνεργοὶ els τὴν βασιλείαν τοῦ Θεοῦ, z.¢. the only Jewish converts in Rome who 
loyally supported S. Paul. The second three (Epaphras, Luke, Demas) are not 


bracketed together. In Philem. 23 Epaphras is συναιχμάλωτος, and Mark, 


Aristarchus, Demas, and Luke are οἱ συνεργοί μου, while Justus is not men- 
tioned. 


ick THE GOSPEL ACCORDING TO S. LUKE [Β 8. 


authorities. Had he himself been an eye-witness of any portion, 
would he not have let us know this? Why did he not use the first 
person, as in the ‘‘we” sections in the Acts? He belongs to the 
second generation of Christians, not to the first. 

It is, however, possible that Chrysostom and the Collect for 
S. Luke’s Day are right in identifying “‘the brother whose praise 
in the Gospel is spread through all the Churches” (2 Cor. viii. 18) 
with S. Luke. But the conjectures respecting this unnamed 
brother are endless ; and no more can be affirmed than that Luke 
is a reasonable conjecture. 


The attempt to show that the writer of the Third Gospel and the Acts is a 
Jew is a failure ; and the suggestion that he is 5. Paul is absurd. See below 
(§ 5) for evidence that our Evangelist is a Gentile writing for Gentiles. 


Besides the three passages in the Pauline Epistles and the 
preface to the Gospel, there are three passages of Scripture which 
tell us something about S. Luke, viz. the “we” sections. The first 
of these (Acts xvi. 10-17) tells us that during the second missionary 
journey Luke accompanied Paul from Troas to Philippi (A.D. 51 or 
52), and thus brings the physician to the Apostle about the time 
when his distressing malady (2 Cor. xii. 7) prostrated him in Galatia, 
and thereby led to the conversion of the Galatians (Gal. iv. 13-15). 
Even without this coincidence we might believe that the relation 
of doctor to patient had something to do with drawing Luke to 
the afflicted Apostle, and that in calling him “the physician, the 
beloved one,” the Apostle is not distinguishing him from some 
other Luke, but indicating the way in which the Evangelist earned 
his gratitude. The second section (xx. 5—xxi. 18) tells us that about 
six years later (A.p. 58), during the third missionary journey, Luke 
was again at Philippi! with Paul, and went with him to Jerusalem ᾿ 
to confer with James and the elders. And the third (xxvii. 1- 
XxVill. 16) shows that he was with him during the voyage and 
shipwreck until the arrival in Rome. 

With these meagre notices of him in the N.T. our knowledge 
of Luke ends. We see him only when he is at the side of his 
magister and illuminator (Tertull. Adv. Marcion. iv. 2) S. Paul. 
That he was with the Apostle at other times also we can hardly 
doubt,—znseparabilis fuit a Paulo, says Irenzeus: but how often he 
was with him, and in each case for how long a time, we have no 
means of knowing. ‘Tertullian perhaps means us to understand 
that Luke was converted to the Gospel by Paul, and this is in itself 
probable enough. And it is not improbable that it was at Tarsus, 


1 Renan conjectures that Luke was a native of Philippi. Ramsay takes the 
same view, suggesting that the Macedonian whom S. Paul saw in a vision (Acts 
xvi. 9) was Luke himself, whom he had just met for the first time at Troas 
(S. Paul the Traveller, p. 202). 





§ 2.) 5. LUKE THE EVANGELIST xxi 


where there was a school of philosophy and literature rivalling 
those of Alexandria and Athens (Strabo, xiv. 5. 13), that they first 
met. Luke may have studied medicine at Tarsus. Nowhere else 
in Asia Minor could he obtain so good an education: φιλοσοφίαν 
καὶ τ. ἄλλην παιδείαν ἐγκύκλιον ἅπασαν (/.c.). Our earliest authori- 
ties appear to know little or nothing beyond what can be found in 
Scripture or inferred from it (Iren. i. 1. 1, ΤΟΙ I, 14. I-4, 15. 1, 
22. 3; Canon Murator. sub init.; Clem. Alex. Strom. v. 12 sud 
fin.; Tert. Adv. Marcion. iv. 2). Nor can much that is very 
trustworthy be gleaned from later writers. The statement of 
Eusebius (//. 45. ili. 4. 7) and of Jerome (De wir. il. vii.), which 
may possibly be derived from Julius Africanus (Harnack, Zex/e 
und Unters. vil. 4, p. 39), and is followed by Theophylact, Euthy- 
mius Zigabenus, and Nicephorus, that Luke was by family of 
Antioch in Syria, is perhaps only an inference from the Acts. 
Δουκᾶς δὲ τὸ μὲν γένος ὧν τῶν ἀπ᾽ ᾿Αντιοχείας (Eus.) need not mean 
more than that Luke had a family connexion with Antioch ; but it 
hardly “amounts to an assertion that Luke was not an Antiochian.” 
Jerome says expressly Lucas medicus Antiochensis. This is probable 
in itself and is confirmed by the Acts. Of only one of the deacons 
are we told to which locality he belonged, ‘‘ Nicolas a proselyte of 
Antioch” (vi. 5)1: and we see elsewhere that the writer was well 
acquainted with Antioch and took an interest in it (xi. 19-27, 
Mill, χὶν ΤΌ; 21, 26, XV. 22, 22, 30, 35, xvill. 22). 


Epiphanius states that Luke ‘‘ preached in Dalmatia and Gallia, in Italy and 
Macedonia, but first in Gallia, as Paul says of some of his companions, in his 
Epistles, Crescens in Gallia, for we are not to read zz Galatia, as some errone- 
ously think, but 22: Gallia” (Her. ii. 51. 11, Migne, xli. 908) ; and Oecumenius 
says that Luke went from Rome to preach in Africa. Jerome believes that his 
bones were translated to Constantinople,” and others give Achaia or Bithynia as 
the place of his death. Gregory Nazianzen, in giving an off-hand list of primi- 
tive martyrs—Stephen, Peter, Andrew, etc.—places Luke among them (Oraz. 
adv. Jul. i. 79). None of these statements are of any value. 


The legend which makes Luke a painter is much more ancient 
than is sometimes represented. Nicephorus Callistus (4. Z. ii. 43) 
in the fourteenth century is by no means the earliest authority for 
it. Omitting Simeon Metaphrastes (¢. a.D. 1100) as doubtful, the 
Menology of the Emperor Basil 11., drawn up a.D. 980, represents 


1It has been noted that of eight narratives of the Russian campaign of 
1812, three English, three French, and two Scotch, only the last (Alison and 
Scott) state that the Russian General Barclay de Tolly was of Scotch 
extraction. 

? His words are: Sepultus est Constantinopolé [vixit octoginta et quatuor 
annos, uxorem non habens] ad guam urbem wicesimo Constantiz anno ossa jus 
cum religuizs Andrex apostol: translata sunt [de Achaia]. The words in 
brackets are not genuine, but are sometimes quoted as such. The first insertion 
is made in more than one place in De vir. iil. vii. 


xxii THE GOSPEL ACCORDING TO S. LUKE [3.2 


S. Luke as painting the portrait of the Virgin. ‘The oldest witness, 
however, is Theodorus Lector, reader in the Church of Constantin- 
ople in the sixth century. Some place him as late as the eighth 
century ; but the name is common, and between a.pD. 500 and 800 
there may have been many readers of that name at Constantinople. 
He says that the Empress Eudoxia found at Jerusalem a picture of 
the Θεομήτωρ painted by Luke ¢he Apost/e, and sent it to Constantin- 
ople as a present to her daughter Pulcheria, wife of Theodosius 11. 
(Collectan. i. 7, Migne, Patr. Gr. Ixxxvi. 165). In 1204 this 
picture was brought to Venice. In the Church of S. Maria 
Maggiore at Rome, in the Capella Paolina, is a very ancient picture 
of the Virgin ascribed to S. Luke. It can be traced back to 
A.D. 847, and may be still older.!_ But although no such legend 
seems to be known to Augustine, for he says, neque novimus faciem 
virginis Marie (De Trin. vill. 5. 7), yet it is many centuries older 
than Nicephorus (Kraus, Real-LEnc. d. Christ. Alt. i. p. 344, which 
quotes Glukselig, Christus-Archdol. 101; Grimouard de 5. Laurent, 
Guide de Part chrét. iii. 15-20). And the legend has a strong ele- 
ment of truth. It points to the great influence which Luke has 
had upon Christian art, of which in a real sense he may be called 
the founder. The Shepherd with the Lost Sheep on His shoulders, 
one of the earliest representations of Christ, comes from Lk. xv 
(Tert. De “μά. vii. and x.): and both medieval and modern artists 
have been specially fond of representing those scenes which are 
described by S. Luke alone: the Annunciation, the Visit of Mary 
to Elizabeth, the Shepherds, the Manger, the Presentation in the 
Temple, Symeon and Anna, Christ with the Doctors, the Woman 
at the Supper of Simon the Pharisee, Christ weeping over Jeru- 
salem, the Walk to Emmaus, the Good Samaritan, the Prodigal 
Son. Many other scenes which are favourites with painters might _ 
be added from the Acts. See below, § 6. i. d. 

The four symbolical creatures mentioned in Ezek. i. and Rev. 
iv., the Man, the Lion, the Ox, and the Eagle, are variously ex- 
plained by different writers from Irenzeus (iii. 11. 8) downwards. 
But all agree in assigning the Ox or Calf to 5. Luke. “This 
sacerdotal animal implies Atonement and Propitiation; and this 
exactly corresponds with what is supposed to be the character of 
St. Luke’s Gospel, as one which more especially conveys mercy to 
the Penitent. . . . It begins with the Priest, dwelling on the 
Priestly family of the Baptist; and ends with the Victim, in our 
Lord’s death” (Isaac Williams, On the Study of the Gospels, 
Pt. 1. sect. vi.). 


1 For an interesting account of this famous picture, and of others attributed 
to the Evangelist, see Zhe Jadonna of St. Luke, by H. I. Bolton, Putnam, 
1895. 


§ 38.) THE SOURCES OF THE GOSPEL xxiii 


§ 3. THE SOURCES OF THE GOSPEL. 


The idea of a special revelation to the Evangelist is excluded 
by the prologue to the Gospel: his narrative is the result of care- 
ful enquiry in the best quarters. But (4) which “eye-witnesses 
and ministers of the word” were his principal informants, 
(4) whether their information was mostly oral or documentary, 
(ὦ whether it was mostly in Aramaic or in Greek, are questions 
about which he is silent. Internal evidence, however, will carry 
us some way in finding an answer to them. 

(a) During a large portion of the time in which he was being 
prepared, and was consciously preparing himself, for writing a 
Gospel, he was constantly with S. Paul; and we may be sure that 
it was among S. Paul’s companions and acquaintances that Luke 
obtained much of his information. It is probable that in this way 
he became acquainted with some of the Twelve, with other 
disciples of Christ, and with His Mother and brethren. He 
certainly was acquainted with S. Mark, who was perhaps already 
preparing material for his own Gospel when he and S. Luke were 
with the Apostle in Rome (Col. iv. 10, 14; Philem. 24). S, Paul 
himself could tell Luke only that which he himself received (1 Cor. 
xv. 3); but he could help him to first-hand information. While 
the Apostle was detained in custody at Czesarea, Luke would be 
able to do a good deal of investigation, and as a physician he would 
perhaps have access to people of position who could help him. 

(ὁ) In discussing the question whether the information was 
given chiefly in an oral or a documentary form, we must remember 
that the difference between oral tradition and a document is not 
great, when the oral tradition has become stereotyped by frequent 
repetition. A document cannot have much influence on a writer 
who already knows its contents by heart. Luke tells us that many 
documents were already in existence, when he decided to write ; 
and it is improbable that he made no use of these. Some of his 
sources were certainly documents, ¢.g. the genealogy (111. 23-38) : 
and we need not doubt that the first two chapters are made up of 
written narratives, of which we can see the conclusions at i. 80, 
ii. 40, and ii. 52. The early narrative (itself perhaps not primary), 
of which all three Synoptists make use, and which constitutes the 
main portion of S. Mark’s Gospel, was probably already in writing 
when Lk. made use of it. S. Luke may have had the Second 
Gospel itself, pretty nearly in the form in which we have it, and 
may include the author of it among the πολλοί (i. 1). But some 
phenomena are rather against this. Luke omits (vi. 5) ‘the 
sabbath was made for man, and not man for the sabbath” (Mk. 
il. 27). He omits the whole of Mk. vi. 45-viii. 9, which contains 


χχῖν THE GOSPEL ACCORDING TO 5. LUKE [§ 3. 


the digression into the borders of Tyre and Sidon and the incident 
with the Syrophenician woman, which is also in Matthew 
(xv. 21-28). And all this would have been full of interest to 
Luke’s Gentile readers. That he had our First Gospel is much 
less probable. There is so much that he would have been likely 
to appropriate if he had known it, that the omission is most easily 
explained by assuming that he did not know it. He omits the 
visit of the Gentile Magi (Mt. ii. 1-15). At xx. 17 he omits 
“ Therefore I say to you, The kingdom of God shall be taken away 
from you, and shall be given to a nation bringing forth the fruits 
thereof” (Mt. xxi. 43). At xxi. 12-16 he omits “‘ And this gospel 
of the kingdom shad/ be preached in the whole world for a testimony 
unto αὐ the nations” (Mt. xxiv. 14; comp. Mk. xiii. 10). Comp. 
the omission of Mt. xvii. 6, 7 at Lk. ix. 35, of Mt. xvii. 19, 20 at 
Lk. ix. 43, of Caesarea Philippi (Mt. xvi. 13; Mk. viii. 27) at Lk. 
1x. 18; and see p. xli. Both to S. Luke and his readers such 
things would have been most significant. Again, would Luke have 
left the differences between his own Gospel and that of Matthew as 
they are, if he had been aware of them? Contrast Mt. ii. 14, 15 
with Lk. il. 39, Mt. xxviii. 7, το, 16 with Lk. xxiv. 49; and gener- 
ally mark the differences between the narratives of the Nativity and 
of the Resurrection in these two Gospels, the divergences in the 
two genealogies, the “eight days” (Lk.) and the “six days” (Mt. 
and Mk.) at the Transfiguration, and the perplexing phenomena in 
the Sermon on the Mount. These points lead us to the conclusion 
that Lk. was not familiar with our First Gospel, even if he knew it 
at all. But, besides the early narrative, which seems to have been 
nearly coextensive with our Second Gospel, Matthew and Luke 
used the same collection, or two similar collections, of ‘* Oracles ” 
or “ Sayings of the Lord” ; and hence the large amount of matter, 
chiefly discourses, which is common to Matthew and Luke, but is 
not found in Mark. This collection, however, can hardly have 
been a single document, for the common material is used very 
differently by the two Evangelists, especially as regards arrange- 
ment.1 A Sook of “Oracles” must not be hastily assumed. 

In addition to these two main sources, (1) the narrative of 
events, which he shares with Matthew and Mark, and (2) the 
collection of discourses, which he shares with Matthew; and be- 
sides (3) the smaller documents about the Infancy incorporated 
in the first two chapters, which are peculiar to himself,—Luke 

1 There are a few passages which are common to Mark and Luke, but are 
not found in Matthew: the Demoniac (Mk. i. 23-28 = Lk. iv. 33-37); 
the Journey in Galilee (Mk. 1. 35-39 = Lk. iv. 42-44); the Request of the 
Demoniac (Mk. v. 18 = Lk. viil. 38); the Complaint of John against the 
Caster out of Demons (Mk. ix. 38 = Lk. ix. 49); the Spices brought to the 


Tomb (Mk. xvi. I = Lk. xxiv. 1). Are these the result of the time when 
S. Mark and 8. Luke were together (Col. iv. το, 14; Philem. 24)? 


§ 3.] THE SOURCES OF THE GOSPEL XXV 


evidently had (4) large sources of information respecting the 
Ministry, which are also peculiar to himself. ‘These are specially 
prominent in chapters ix. to xix. and in xxiv. But it must not be 
forgotten that the matter which S. Luke alone gives us extends over 
the whole range of Christ’s life, so far as we have any record of 
it. It is possible that some of these sources were oral, and it is 
probable that one of them was connected with the court of Herod 
(iii. 1, 19, viii. 3, ix 7-9, xiii. 31, xxiii, 7-12; Acts xiii. 1). But 
we shall probably not be wrong if we conjecture that most of this 
material was in writing before Luke made use of it. 

It is, however, begging the question to talk of an “ £dconttic 
source.” First, is there any Ebionism in S. Luke? And secondly, 
does what is called Ebionism in him come from a portion of his 
materials, or wholly from himself? That Luke is profoundly im- 
pressed by the contrasts between wealth and poverty, and that, 
like S. James, he has great sympathy with the suffering poor and 
a great horror of the temptations which beset all the rich and to 
which many succumb, is true enough. But this is not Ebionism. 
He nowhere teaches that wealth is sinful, or that rich men must 
give away all their wealth, or that the wealthy may be spoiled by 
the poor. In the parable of Dives and Lazarus, which is sup- 
posed to be specially Ebionitic, the rich Abraham is in bliss with 
the beggar, and Lazarus neither denounces on earth the super- 
fluity of Dives, nor triumphs in Hades over the reversal of posi- 
tions. The strongest saying of Christ against wealth, “It is easier 
for a camel to go through a needle’s eye, than for a rich man to 
enter into the Kingdom of God” is in Matthew (xix. 24) and Mark 
(x. 25) as well as in Luke (xvili. 25). So also is the story of Peter 
and Andrew, James and John leaving their means of life and 
following Christ (Mt. iv. 18-22; Mk. i. 16-20; Lk. v. 1-11). So 
also is the story of Matthew or Levi leaving his lucrative calling to 
follow Christ (Mt. ix.9; Mk. ii. 14; Lk. v. 27, 28). In both these 
cases Luke expressly states that they forsook ad// (v. 11, 28), which, 
however, is sufficiently clear from the other narratives. In the 
story about Zacchzus, which is peculiar to Luke, this head tax- 
collector retains half his great wealth, and there is no hint that he 
ought to have surrendered the whole of it. Elsewhere we find 
touches in the other Gospels which are not in Luke, but which 
would no doubt have been considered Ebionitic, if they had been 
found in Luke and not in the others. Thus, in the description of 
the Baptist, it is Matthew (iii. 4) and Mark (i. 6) who tell us of 
John’s ascetic clothing and food, about which Luke is silent. In 
the parable of the Sower it is the others (Mt. xiii. 22 ; Mk. iv. 19) 
who speak of “ the deceitfulness of riches,” while Luke (vili. 14) has 
simply “riches.” It is they who record (Mt. xix. 29; Mk. x. 29) 
that Christ spoke of the blessedness of leaving relations and 270" 


ΧΧΥῚ THE GOSPEL ACCORDING ΤΟ 5. LUKE [8. 3 


perty (ἀγρούς) for His sake, where Luke (xviii. 29) omits ἀγρούς. 
He alone preserves Christ’s declaration that he who sits at meat 
is superior to him who serves (xxl. 27), and there is no hint that 
to have servants is wrong. While the others tell us that Joseph 
of Arimathza was a man of rank (Mk. xv. 43) and wealth (Mt. 
xxvii. 57), Luke is much more explicit than they are about his 
goodness and rectitude (xxiii. 50, 51), which does not look like 
prejudice against the rich. And it is Luke alone who tells us of 
the women, presumably well-to-do, who “ ministered unto them of 
their substance” (will: 33) Ὁ 1 Ὸ which may perhaps be added the 
fact that in the quotation from Ps. cvii. ro in Lk. 1. 79 those “fast 
bound in poverty” (πτωχείᾳ) are omitted. Throughout the Third 
Gospel there is a protest against worldliness; but there is no 
protest against wealth. And there is no evidence that the protest 
against worldliness is due to some particular source from which he 
drew, and from which the others did not draw. Rather it is 
something in the writer himself, being apparent in the Acts, as 
well as in the Gospel; and it shows itself, sometimes in what he 
selects from his materials, sometimes in the way in which he treats 
it. As Jilicher says, JZan hat von dem ebionitischen charakter dieses 
Evang. gesprochen und nach den judischen Einflussen oder Quellen 
gesucht: sehr mit Unrecht.... Von tendensidser Ebionitistrung 
des Evangeliums kann bet thm nicht die Rede sein (Lind. § 27, 
p. 206). Hastings, D.C.G. i. p. 506. 

(c) Frequent Hebraisms indicate that a great deal of Luke’s 
material was originally in Aramaic. These features are specially 
common in the first two chapters. In translating Aramaic sources 
Luke would have ample opportunity for exhibiting his own pre- 
dilection for certain words, phrases, and constructions. If the 
materials were already in Greek when Luke made use of them, 
then he could and did somewhat alter the wording in appropriat- 
ing them. But it will generally be found that wherever the ex- 
pressions which are characteristic of him are less frequent than 
usual, there we have come upon material which is common to him 
and the others, and which he has adopted without much alteration. 
Thus the parable of the Sower (viii. 4-15) has few marks of his 
style (ἐν μέσῳ, ver. 7; ὃ λόγος Tod Θεοῦ, ver. 11; δέχονται and 
ἀφίστανται, ver. 13) which are not also in Mt. (rod σπεῖραι, ver. 5) 
or in both (ἐν τῷ σπείρειν, ver. 5). But absence or scarcity of 
Luke’s characteristics is most common in those reports of dis- 
courses which are common to him and Matthew: e.g. lll. 7-9, 17 = 
Mt. ill. 7-10, 12; vil. 6-9 = Mt. viii. 8-10 ; ix. 57 58=Mt. viii. τὸ; 
20; Vii. 22-28 = Mt. ΧΙ. 4-11; vii. 31-35 = Mt. xi. 16-19. This last 
passage is one of those which were excised by Marcion. As we 
might expect, there is much more variation between the Gospels 
in narrating the same facts than in reporting the same sayings ; 


§ 3.] THE SOURCES OF THE GOSPEL XxVii 


and the greater the variation, the greater the room for marks of 
individual style. But we cannot doubt that an immense amount 
of what Luke has in common with Matthew, or with both him 
and Mark, was already in a Greek form before he adopted it. 
It is incredible that two or three independent translations should 
agree quite or almost word for word. 

It is very interesting to notice how, in narratives common to 
all three, individual characteristics appear: ¢.g. viii. 22-56 = Mk. 
iv. 35-41, V. 1-43 = Mt. vill. 23-34, ix. 18-25. These narratives 
swarm with marks of Luke’s style, although he keeps closely to 
the common material (see below, ὃ 6. ii.). Thus he has εἶπεν πρὸς 
αὐτούς, ἐπιστάτα, δέομαι σου, ἐξελθεῖν ἀπό, ἱκανός, ἐδεῖτο αὐτοῦ, σύν, 
ὑπόστρεφε, παρὰ τοὺς πόδας, παραχρῆμα, etc., where Mark has λέγει 
αὐτοῖς, διδάσκαλε, ὁρκίζω σε, ἐξελθεῖν ἐκ, μέγας, παρεκάλει αὐτόν, μετά, 
ὕπαγε, πρὸς τοὺς πόδας, εὐθύς, etc. Moreover Luke has ἐν τῷ 
¢. infin., καὶ οὗτος, καὶ αὐτός, ὑπάρχειν, πᾶς OF ἅπας, μονογενής, etc., 
where the others have nothing. The following examples will repay 
examination : iv. 38-41 = Mk. i. 29-34 = Mt. vili. 14-173 v. 12-16 
= ΜΚ. i. 40-45 = Mt. vill. 1-4; v. 17-26=Mk. ii. 1-12 = Mt. ix. 
1-8 ; ix. 10-17 = Mk. vi. 30-44 = Mt. xiv. 13-21; ix. 38-40= Mk. 
ix. 17, 18= Mt. xvil. 15, 16; and many others. It is quite evident 
that in appropriating material Luke works it over with his own 
touches, and sometimes almost works it up afresh; and this is 
specially true of the narrative portion of the Gospel. 

It is impossible to reach any certain conclusion as to the 
amount of material which he had at his disposal. Some suppose 
that this was very large, and that he has given us only a small 
portion of it, selected according to the object which he is sup- 
posed to have had in view, polemical, apologetic, conciliatory, 
or historical. Others think that his aim at completeness is too 
conspicuous to allow us to suppose that he rejected anything 
which he believed to be authentic. Both these views are probably 
exaggerations. No doubt there are cases in which he de/iberate/y 
omits what he knew well and did not question. And the reason 
for omission may have been either that he had recorded something 
very similar, or that the incident would be less likely to interest or 
edify Gentile readers. No doubt there are other cases in which 
the most natural explanation of the omission is 7gnorance: he does 
not record because he does not know. We know of a small amount 
which Mark alone records; of a considerable amount which 
Matthew alone records; of a very considerable amount which 
John alone records; and of an enormous amount (Jn. xxi. 25) 
which no one records. To suppose that Luke knew the great 
part of this, and yet passed it over, is an improbable hypothesis. 
And to suppose that he knew scarcely any of it, is also improbable. 
But a definite estimate cannot be made. 


EXVIii THE GOSPEL ACCORDING TO S. LUKE [38 3. 


The statement that Zuke avoids duplicates on principle has been 
made and accepted too hastily. It is quite possible that he has 
deliberately omitted some things, because of their similarity to 
others which he has recorded. It is possible that he has omitted 
the feeding of the 4000, because he has recorded the feeding of 
the 5000; and the anointing by Mary of Bethany, because of the 
anointing by the sinner; and the healing of the Syrophenician’s 
daughter at a distance, because: of the centurion’s servant at a 
distance ; and the cursing of the barren fig-tree, because of the 
parable of the same; and the mocking by Pilate’s soldiers, because 
of the mocking by Herod’s soldiers. But in many, or even most, 
of these cases some other motive may have caused the omission. 
On the other hand, we must look at the doublets and triplets 
which he has admitted. If he made it a rule to exclude duplicates, 
the exceptions are more numerous than the examples, and they 
extend all through the Gospel. 

The Mother of the Christ has a song (i. 46 ff.), and the father of 
the Baptist has a song (68 ff.). The venerable Simeon welcomes 
the infant Christ in the temple (ii. 28), and so does the venerable 
Anna (38). Levi the publican is converted and entertains Jesus 
(v. 27 ff.), and Zacchzus the publican also (xix. 1 ff.). The 
mission of the Twelve (ix. 1) is followed by the mission of the 
Seventy (x. 1). True disciples are equal to Christ’s relations 
(viii. 21), and to His Mother (xi. 28). Twice there is a dispute as 
to who is the greatest (ix. 46, xxii. 24). Not content with the 
doublets which he has in common with Mt. (vili. 19-22, ix. 16, 17, 
Xxiv. 40, 41), he adds a third instance (ix. 61, 62, v. 39, xVil. 36?) ; 
or where Mt. has only one example (xxiv. 37-39), he gives two 
(xvil. 26-29). So also in the miracles. We have the widow’s son 
raised (vii. 14), and also Jairus’ daughter (vili. 54), where no other 
Evangelist gives more than one example. There are two instances 
of cleansing lepers (v. 13, xvii. 14); two of forgiving sins (v. 20, 
vii. 48); three healings on the sabbath (vi. 6, ΧΙ]. το, xiv. 1); 
four castings out of demons (iv. 35, vill. 29, ix. 42, xi. 14). Similar 
repetition is found in the parables. The Rash Builder is followed 
by the Rash King (xiv. 28-32), the Lost Sheep by the Lost Coin 
(xv. 1-10); and the Friend at Midnight (xi. 5) does not involve 
the omission of the Unrighteous Judge (xviii. 1). The exceptions 
to the supposed principle are still more numerous in the shorter 
sayings of Christ: viii, 16=xi. 33; vill. 17 Ξε ΧΙ]. 2; vill. 18 =xix. 
26. 1Σ. 22 ΞΞ xiv. 27; ἸΧ. 24 =XVil. 33; ix. 26= ΧΙΙ. 9;Χ. 25= XVill. 18; 
ΧΙ; 49=xX. 465 xii. ΤΊ, 12=Xxi,° 14, 155) xiv PDS meee 
xix. 44=xxi. 6; and comp. xvii. 31 with xxi. 21, and xxi. 23 
with xxill. 29. These instances, which are not exhaustive, suf- 
fice to show that the Evangelist cannot have had any very 
strong objection to recording duplicate instances of simila incl- 


§ 41 TIME AND PLACE ΧΧΙΧ 


dents and sayings. Could more duplicates be found in any other 
Gospel ? 

For recent (since 1885) discussions of the Synoptic problem see Badham, 
The Formation of the Gospels, 1891; Blair, The Apostolic Gospel, 1896; Jolley, 
The Synoptic Problem, 1893; Salmon, Historical Introduction to the Books of 
the N.T., 5th ed. 1891 ; Wright, Zhe Composition of the Gospels, 1890; Synopsis 
of the Gospels in Greek, 1896; Holsten, Die synopt. Evang. nach Form 
thres Inhalts dargestellt, 1886 ; Holtzmann, Zvilectung in das N.T. 1892; 
Jiilicher, Zvi. in das N.7. 1894; Nosgen, Geschichte Jesu Christi, being Part 
I. of Gesch. der N.T. Offenbarung, 1891; H. H. Wendt. Die Lehre und das 
Leben Jesu, 1885-1890. Other literature is mentioned on p. Ixxxv. 

See especially Sanday in Book by Book, 1893, p. 345 ff.; in Dect. of the 
Bible, 2nd ed. 1893, supplement to the article on ‘‘ Gospels,” pp. 1217-1243; 
and in the Axfosztor, 4th series, Feb. to June, 1891. 


8 4. TIME AND PLACE. 


(i.) It is a disappointment that Bishop Lighttoot’s admirable 
article on the Acts (D.4.? i. pp. 25-43) does not discuss the Daze. 
The Bishop told the present writer that he regarded the question 
of date as the province of the writer of the article on S. Luke, an 
article which has not yet been rewritten. The want has, how- 
ever, been to a large extent supplied in the Bampton Lectures for 
1893 (Lect. vi.), and we may safely accept this guidance. 

The main theories respecting the date of the Third Gospel 
contend respectively for a time in or near the years A.D. 100, A.D. 
80, and a.D. 63. 

(a) The strongest argument used by those who advocate a 
date near the close of the first century or early in the second? is 
the hypothesis that the author of the Third Gospel and of the 
Acts had read the Antiquities of Josephus, a work published about 
A.D. 94. But this hypothesis, if not absolutely untenable, is highly 
improbable. The coincidences between Luke and Josephus are 
not greater than might accidentally occur in persons writing in- 
dependently about the same facts; while the divergences are so 
great as to render copying improbable. At any rate Josephus 
must not be used both ways. If the resemblances are made to 
prove that Luke copied Josephus, then the discrepancies should 
not be employed to prove that Luke’s statements are erroneous. 
If Luke had a correct narrative to guide him, why did he diverge 
from it only to make blunders? It is much more reasonable to 
suppose that where Luke differs from the Amtiguities he had in- 
dependent knowledge, and that he had never read Josephus. 
Moreover, where the statements of either can be tested, it is Luke 
who 15 commonly found to be accurate, whereas Josephus is often 

1 Among these are Baur, Davidson, Hilgenfeld, Jacobsen, Pfleiderer, Over- 


beck, Schwegler, Scholten, Volkmar, Weizsacker, Wittichen, and Zeller. The 
more moderate of these suggest A.D. 95-105, the more extreme A.D. 120-135. 


xxx THE GOSPEL ACCORDING TO S. LUKE [8 4. 


convicted of exaggeration and error. See the authorities cited by 
Lft. D.5.? p. 39; by Holtzmann, ind. in ὦ. N.T. p. 374, 1892, 
and by Schanz, Comm. iber d. Evang. d. h. Lukas, p. τό, 1883. 


The relation of Luke to Josephus has recently been rediscussed ; on the one 
side by Clemen (Dze Chronologie der paulin. Briefe, Halle, 1893) and Krenkel 
(Josephus und Lukas ; der schriftstellerische Einfluss des jiidischen Geschicht- 
schreibers auf den christlichen, Leipzig, 1894), who regard the use of Josephus 
by Luke as certain; on the other by Belser (Zheol. Quartalschrift, Tiibingen, 
1895, 1896), who justly criticizes the arguments of these writers and especially 
of Krenkel.! It is childish to point out that Luke, like Josephus, uses such 
words as ἀποστέλλειν, ἀφικνεῖσθαι, αὐξάνειν, παιδίον, πέμπειν, πύλη, K.T.A., in 
their usual sense: and such phrases as προέκοπτεν τῇ σοφίᾳ καὶ ἠλικίᾳ (Lk. ii. 52) 
and ἐξίσταντο πάντες ol ἀκούοντες αὐτοῦ ἐπὶ τῇ σύνεσει Kal ταῖς ἀποκρίσεσιν αὐτοῦ 
(ii. 47) are not strikingly similar to εἰς μεγάλην παιδείας προὔκοπτον ἐπίδοσιν, 
μνήμῃ Te καὶ συνέσει δοκῶν διαφέρειν (Jos. Vita, 2) and θαύμασας τὴν ἀπόκρισιν 
αὐτοῦ σοφὴν οὕτω γενομένην (Ant. xii. 4. 9). Far more striking resemblances 
may be found in writings which are indisputably independent. Luke alone in 
N.T. calls the Sea of Galilee ἡ λίμνη Γεννησαρέτ. Could he not call it a Jake 
without being prompted? Josephus also calls it a λίμνη, but his designations 
all differ from Luke’s: Γεννησὰρ ἡ λίμνη, ἡ A. Γεννησάρ, X. ἡ Γεννησαρῖτις, ἢ 
Γεννησαρῖτις Δ. (8. 1 ii. 20. 6, ili. 10. 7; Ant, xviii. 2. 1; Vita, 65), and other 
variations. Luke has προσέπεσεν τοῖς γόνασιν ᾿Ιησοῦ (v. 8), and Josephus has 
τοῖς γόνασιν αὐτοῦ προσπέσοντες (Anz, xix. 3. 4). But Josephus more often 
writes προσπίπτειν τινι πρὸς τὰ γόνατα, and the more frequent phrase would 
more probably have been borrowed. Comp. συνεχομένη πυρετῷ μεγάλῳ (Lk. 
iv. 38) with τεταρταίῳ πυρετῷ συσχεθείς (Ant, xiii. 15. 5); μὴ μετεωρίζεσθε 
(xii. 29) with Azz. xvi. 4. 6, sub _ fin. (where, however, vevewrépioro is the more 
probable reading) ; ἄφαντος ἐγένετο am’ αὐτῶν (xxiv. 31) with ἀφανὴς ἐγένετο 
(Ant. xx. 8. 6). In these and many other cases the hypothesis of copying is 
wholly uncalled for. The expressions are not very uncommon. Some of them 
perhaps are the result of both Luke and Josephus being familiar with LXX. 
Others are words or constructions which are the common material of various 
Greek writers. Indeed, as Belser has shown, a fair case may be made out to 
show the influence of Thucydides on Luke. In a word, the theory that Luke 
had read Josephus ‘‘ rests on little more than the fact that both writers relate 
or allude to the same events, though the differences between them are really 
more marked than the resemblances” (Sanday, Bampton Lectures, 1893, p. 
278). As Schiirer and Salmon put it, if Luke had read Josephus, he must 
very quickly have forgotten all that he read in him. See Hastings, D. 4.1. p. 30. 


In itself, the late date A.p. 100 is not incredible, even for those 
who are convinced that the writer is Luke, and that he never read 
Josephus. Luke may have been quite a young man, well under 
thirty, when he first joined 5. Paul, a.D. 50-52; and he may have 
been living and writing at the beginning of the second century. 
But the late date has nothing to recommend it; and we may 
believe that both his writings would have assumed a different 
form, had they been written as late as this. Would not ὁ Χριστός, 
which is still a title and means “the Messiah ” (ii. 26, ii. 15, iv. 41, 
ix. 20, XX. 41, XXil. 67, xxiii. 35, 39, xxiv. 26, 46), have become a 

1¥F, Bole, Flavius Josephus tiber Christus und die Christen in den Jiuidischen 


Alterthiimern, Brixen, 1896, defends the disputed passage about Christ (xviii. 
3. 3) rather than the independence of S. Luke. 


§ 4.) TIME AND PLACE xxxi 


proper name, as in the Epistles? Would not ὁ Κύριος, as a 
designation of Jesus Christ, have been still more frequent? It is 
not found in Matthew or Mark (excepting in the disputed 
appendix) ; but it is the invariable designation in the Gosfe/ of 
meer ine Luker(vil.113, XM, ΧΙ 320; Xi. 425. ΧΙ. τ; xvil.,'s, 6, 
xvili. 6, xix. 8, xxii. 61, xxiv. 34) and in John this use is begin- 
ning, but it is still exceptional. Above all, would xxi. 32 have stood 
as it does, at a date when ‘“‘this generation” had “passed away” 
without seeing the Second Advent? Moreover, the historical 
atmosphere of the Acts is not that of A.D. 95-135. Inthe Acts the 
Jews are the persecutors of the Christians; at this late date the 
Jews were being persecuted themselves. Lastly, what would have 
induced a companion of S. Paul, whether Luke or not, to wait so long 
before publishing the results of his researches? Opportunities of 
contact with those who had been eye-witnesses would have been 
rapidly vanishing during the last twenty years. 

(ὁ) The intermediate date of a.p. 75-80 has very much 
more to recommend [1.1 It avoids the difficulties just men- 
tioned. It accounts for the occasional but not yet constant 
use of ὁ Κύριος to designate Jesus. It accounts for the omis- 
sion of the very significant hint, “let him that readeth under- 
stand” (Mk. xiii. 14; Mt. xxiv. 15). When the first two Gospels 
(or the materials common to both) were compiled, the predicted 
dangers had not yet come but were near; and each of these 
Evangelists warns his readers to be on the alert. When the Third 
Gospel was written, these dangers were past. It accounts for the 
greater definiteness of the prophecies respecting the destruction of 
Jerusalem as given by Luke (xix. 43, 44, xxl. 10-24), when com- 
pared with the records of them in Mark (xiii. 14-19) and Matthew 
(xxiv. 15-22). After the destruction had taken place the tradition 
of the prediction might be influenced by what was known to have 
happened ; and this without any conscious tampering with the 
report of the prophecy. The possibility of this influence must be 
admitted, and with it a possibility of a date subsequent to a.D. 70 
for the Gospel and the Acts. Twice in the Gospel (viii. 51, ix. 28), 
as in the Acts (i. 13), Luke places John before his elder brother 
James, which Mt. and Mk. never do; and this may indicate that 
Luke wrote after John had become the better known of the two. 
Above all, such a date allows sufficient time for the “many” to 
“draw up narratives” respecting the acts and sayings of Christ. 


1 Some year between A.D. 70 and 95 is advocated by Beyschlag, Bleek, 
Cook, Credner, De Wette, Ewald, Giider, Holtzmann?, Jiilicher, Keim?, 
Kostlin, Lechler, Lekebusch, Mangold, Ramsay, Renan, Reuss, Sanday, 
Schenkel, Trip, Tobler, Weiss, and others. And the more trustworthy of these, 
¢.g. Ramsay, Sanday, and Weiss, are disposed to make A.D. 80 the latest date 
that can reasonably be assigned to the Gospel, or even to the Acts- 


XXXx11 THE GOSPEL ACCORDING TO S. LUKE [§4 


(ὦ The early date of about a.p. 63 still finds advocates ;! and 
no doubt there is something to be said for it. Quite the szmplest 
explanation of the fact that S. Paul’s death is not recorded in the Acts 
is that it had not taken place. If that explanation is correct the 
Third Gospel cannot be placed much later than Α.Ὁ. 63. Again, 
the writer of the Acts can hardly have been familiar with the 
Epistles to the Corinthians and the Galatians: otherwise he would 
have inserted some things and explained others (Salmon, /zs¢. 
Lnt. to N.T. p. 319, ed. 5). How long might Luke have been 
without seeing these Epistles? Easily till a.p. 63; but less easily 
till A.D. 80. Once more, when Luke records the prophecy of 
Agabus respecting the famine, he mentions that it was fulfilled 
(Acts xi. 28). When he records the prophecy of Christ respecting 
the destruction of Jerusalem (xxi. 5-36), he does not mention that 
it was fulfilled. The szm/est explanation is that the destruction 
had not yet taken place. And, if it be said that the prediction of 
it has been retouched in Luke’s record in order to make it more 
distinctly in accordance with facts, we must notice that the words, 
“Let them that are in Judzea flee to the mountains,” are in all three 
reports. The actual flight seems to have been, not to the moun- 
tains, but to Pella in north Persea; and yet “το the mountains ” 
is still retained by Luke (xxi. 21). Eusebius says that there was 
a “revelation” before the war, warning the Christians not only to 
eave the city, but to dwell in a town called Pella (7 Z. iii. 5. 3). 
This “revelation” is evidently an adaptation of Christ’s prophecy ; 
and here we reasonably suspect that the detail about Pella has been 
added after the event. But there is nothing of it in Luke’s report. 

Nevertheless, the reasons stated above, and especially those 
derived from the prologue to the Gospel, make the intermediate 
date the most probable of the three. It combines the advantages 
of the other two dates and avoids the difficulties of both. It may 
be doubted whether any of the Gospels, as we have them, was 
written as early as A.D. 63; and if the Third Gospel is placed 
after the death of S. Paul, one main reason for placing it before 
A.D. 70 15 gone. 

(ii.) As to the Place in which Luke wrote his Gospel we 
have no evidence that is of much value. The Gospel itself gives 
no sure clue. The peculiarities of its diction point to a centre 
in which Hellenistic influences prevailed; and the way in which 
places in Palestine are mentioned have been thought to in- 
dicate that the Gospel was written outside Palestine (i. 26, 
li. 4. ἵν. 31, Vill. 26; xxilin’ 51, xxiv. 13). +The ‘first, @fotmese 
considerations does not lead to anything very definite, and the 

1 Among them are Alford, Ebrard, Farrar, Gloag, Godet, Grau, Guerike, 
Bahn, Hitzig, Hofmann, Hug, Keil, Lange, Lumby, Noésgen, Oosterzee, Resch, 
Richm, Schaff, Schanz (67-70), Thiersch, Tholuck, Wieseler, and now Blass. 
Harnack has changed from (6) to (c). 


§ 5.] OBJECT AND PLAN XXxxili 


second has little or no weight. The fact that the Gospel was 
written for readers outside Palestine, who were not familiar with 
the country, accounts for all the topographical expressions. We 
do not know what evidence Jerome had for the statement which 
he makes in the preface to his commentary on S. Matthew: 
Tertius Lucas medicus, natione Syrus Antiochensis (cujus laus in 
Evangelio), qui et discipulus apostolt Pauli, in Achaiz Bceotizque 
partibus volumen condidit (2 Cor. viii.), guedam a/tius repetens, 
et ut ipse in proemio confitetur, audita magis, quam visa describens 
(Migne, xxvi. 18), where some MSS. have Azthynie# for Lwotie. 
Some MSS. of the Peshitto give Alexandria as the place of com- 
position, which looks like confusion with Mark. Modern guesses 
vary much: Rome (Holtzmann, Hug, Keim, Lekebusch, Zeller), 
Czesarea (Michaelis, Schott, Thiersch, Tholuck), Asia Minor 
(Hilgenfeld, Overbeck), Ephesus (Kostlin), and Corinth (Godet). 
There is no evidence for or against any of them. 


§ 5. OBJECT AND PLAN. 


(i.) The immediate Odject is told us in the preface. It was 
written to give Theophilus increased confidence in the faith which 
he had adopted, by supplying him with further information 
respecting its historical basis. That Theophilus is a real person, 
and not a symbolical personage representing devout Christians in 
general,! is scarcely doubtful, although Bishop Lightfoot, with 
characteristic caution, has warned us not to be too confident of 
this. A real person is intrinsically more probable. The name 
was a very common one,—fairly frequent among Jews, and very 
frequent among Gentiles. It is thus quite unlike such obviously 
made up names as Sophron and Neologus in a modern book, 
or Philotheus, to whom Ken dedicates his AZanual of Prayer for 
Winchester scholars. Moreover, the epithet κράτιστε is far more 
likely to have been given to a real person than to a fictitious one. 
It does not however necessarily imply high rank or authority (Acts 
Xxlii. 26, xxiv. 3, xxvi. 25), and we must be content to be in ignor- 
ance as to who Theophilus was and where he lived. But the tone 
of the Gospel leads us to regard him as a representative Gen/ile 
convert, who was anxious to know a good deal more than the few 
fundamental facts which were taught to catechumens. The topo- 
graphical statements mentioned above, and such remarks as “the 


1 The idea that Theophilus may symbolize the true disciple is as old as 
Origen (Hom. i. in Luc.), and is adopted by Ambrose: scrzptum est evangelium 
ad Theophilum, hoc est ad eum quem Deus diligit (Comm. in Luc. i. 3). 
Efiphanius regards the name’s denoting πᾶς ἄνθρωπος Θεὸν ἀγαπῶν asa possible 
alternative (Her. ii. 1. 51, Migne, xli. 900). 

ε 


XXXIV THE GOSPEL ACCORDING TO 8. LUKE [8 5. 


feast of unleavened bread which is called the passover ” (xxii. 1), 
would not have been required for a Jewish convert. 

But, although Theophilus was almost certainly an actual person 
well known to Luke, we need not suppose that the Evangelist had 
only this one reader in view when he wrote. It is evident that he 
writes for the instruction and encouragement of all Gentile con- 
verts, and possibly Greek-speaking converts in particular. Theo- 
philus is to be the patron of the book with a view to its 
introduction to a larger circle of readers. Perhaps Luke hoped 
that Theophilus would have it copied and disseminated, as he 
probably did. 

Among the many indications that the book is written by a 
Gentile for Gentiles are the substitution of Greek for Hebrew names, 
ὁ Ζηλωτής for ὁ Kavavatos (vi. 15; Acts i. 13), and Κρανίον for 
Γολγοθᾶ (xxiii. 33); his never using Ῥαββεί as a form of address, 
but either διδάσκαλε or ἐπιστάτα ;1 his comparatively sparing use 
of ἀμήν (seven times as against thirty in Matthew), for which he 
sometimes substitutes ἀληθῶς (ix. 27, xll. 44, xxi. 3) ΟΥ ἐπ᾽ ἀληθείας 
(iv. 25, Xxil. 59); his use of νομικός for γραμματεύς (Vil. 30, X. 25, 
xl. 45, 46, 52, xiv. 3); his adding ἀκάθαρτον as an epithet to 
δαιμόνιον (iv. 33), for Gentiles believed in good δαιμόνια, whereas 
to a Jew all δαιμόνια were evil; his avoiding μετεμορφώθη (Mk. 
ix. 2 ; Mt. xvil. 2) in his account of the Transfiguration (ix. 29), a 
word which might have suggested the metamorphoses of heathen 
deities ; his notice of the Roman Emperor (ii. 1), and using his 
reign as a date (iii. 1) ; his tracing the Saviour’s descent to Adam, 
the parent of Gentile as well as Jew (ili. 38). Although full 
honour is shown to the Mosaic Law as binding on Jews (ii. 21, 
27, 39, V. 14, x. 26, xvi. 17, 29-31, ΧΨΠ 14, xvill. 20), yet there is _ 
not much appeal to it as of interest to his readers. Luke has no 
parallels to Mt. v. 17, 19, 20, 21, 27, 31, 33, ΧΠ 5-7, 17320, 
xv. 1-20. The quotations from the Old Testament are few as 
compared with Matthew, and they are found mostly in the sayings 
of Christ (iv. 4, 8, 12, 18, 19, 26, Vi. 4, Vil. 27,-Vili. 10, ΧΠῚ 10, 
28, 29, 355 ΧΡ]. 20, ΧΙΧ. 46, XX. 17, 37, 42, 43) ΧΧΙ. 10. 2 ΘΟ ΣΙ, 
35, XXIl. 37, 69, XXill. 30, 46) or of others.(i, τῶν ΤΠ 46-55, 
68-79, ii. 30, 31, 32, iv. 10, ΤΙ, x. 27, xx. 28). Very little is said 
about the fulfilment of prophecy, which would not greatly interest 
Gentile readers (iii. 4, iv. 21, xxi. 22, xxii. 37, xxiv. 44); and of 
these five instances, all but the first occur in sayings of Christ 
addressed to Jews. Many of the quotations noted above are mere 


1 The following Hebrew or Aramaic words, which occur in the other Gospels, 
are not found in Luke: ᾿Αββᾶ (Mk.), Boaynpyés (Mk.), Γαββαθᾶ (Jn.), 
"EBpaiorl (Jn.), "Eupavounr (Mt.), ἐφφαθά (Mk.), Κορβᾶν (Mk.), KopBavds 
(Mt.), Μεσσίας (Jn.), ὡσαννά (Mt. Mk. Jn.), together with the sayings, ταλειθὰ 
κοῦμι (Mk.) and éAwt, ἐλωΐ. x.7.A. (Mt. Mk.). 


§ 6., OBJECT AND PLAN XXXV 


reproductions, more or less conscious, of the words of Scripture ; 
but the following are definitely given as citations: 11. 23, 24, ill. 4, 
Ἰ 4 ..Χ5. 10. 11,12, 1S, 10, νἱ]- 27, X..27,, XVille/20, Xix. 46, XX. 17, 
28, 37, 42, 43, Xxll. 37. Excepting vii. 27, they may all have come 
from LXX.' And vil. 27 does not agree with either ihe Hebrew 
or LXX of Mal. ii. 1, and is no evidence that the Evangelist 
knew Hebrew. But, excepting ἐγώ, it agrees verbatim with Mt. 
ΧΙ. 10, and we need not doubt that both Evangelists used the same 
source and copied it exactly. Add to these his command of the 
Greek language and his use of “ Judza” for the land of the Jews, 
1:6. the whole of Palestine (i. 5, iv. 44 ὃ, vii. 17, xxiii. 5; Acts ii. 9, 
X. 37, xi. 1, 29). This combination of non-Jewish features would 
be extraordinary in a treatise written by a Jew or for Jews. It is 
thoroughly intelligible in one written by a Gentile for Gentiles. 

In his desire to give further instruction to Theophilus and 
many others like him, it is evident that Luke aims at fw/ness. He 
desires to make his Gospel as comf/ete as possible. This is clearly 
indicated in the prologue. He has “traced up the course of a// 
things accurately from the first” (ἄνωθεν πᾶσιν), in order that 
Theophilus may “know iz full detail” (ἐπιγνῷς) the historic 
foundations of the faith. And it is equally clearly seen in the 
Gospel itself. Luke begins at the very beginning, far earlier than 
any other Evangelist ; not merely with the birth of the Christ, but 
with the promise of the birth of the Forerunner. And he goes on 
to the very end: not merely to the Resurrection but to the Ascen- 
sion. Moreover his Gospel contains an immense proportion of 
material which is peculiar to himself. According to one calcula- 
tion, if the contents of the Synoptic Gospels are divided into 172 
sections, of these 172 Luke has 127 (3), Matthew 114 (3), and 
Mark 84 (4); and of these 172 Luke has 48 which are peculiar to 
himself (7), Matthew has 22 (3), and Mark has 5 (3!,). According 
to another calculation, if the total be divided into 124 sections, of 
these Lk. has 93, Matthew 78, and Mark 67; and of these 124 
Luke has 38 peculiar to himself, Matthew 17, and Mark 2.2 The 
portions of the Gospel narrative which Luke alone has preserved 
for us are among the most beautiful treasures which we possess, 
and we owe them in a great measure to his desire to make his 
collection as full as possible. 


1 Jerome (Comm. in Is. vi. 9, Migne, xxiv. 100) says, Evangelistam Lucam 
tradunt veteres Ecclesiw tractatores medicine artis fuisse sctentissimum, et 
magis Grecas litteras scisse quam Hebrexas. Unde et sermo ejus, tam in Evan- 
gelto quam in Actibus Apostolorum, id est in utroque volumine comptior est, et 
vecularem redolet eloguentiam, magisque testimonits Greets utitur quam Hebreis. 

2 Six miracles are peculiar to Luke, three to Matthew, and two to Mark. 
Eighteen parables are peculiar to Luke, ten to Matthew, and one to Mark. 
See p. xli. For other interesting statistics respecting the relations between the 
Synoptists see Westcott, Jntr. to Gospels, pp. 194 ff. 


XXXVl THE GOSPEL ACCORDING TO S. LUKE iS δ. 


It is becoming more and more generally admitted that the old 
view of the purpose of Gospel and Acts is not far off the truth. It 
was Luke’s intention to write history, and not polemical or apolo- 
getic treatises. It was his aim to show all Christians, and especi- 
ally Gentile Christians, on how firm a basis of fact their belief was 
founded. The Saviour had come, and He had come to save the 
whole human race. ‘The work of the Christ and the work of His 
Apostles proved this conclusively. In the Gospel we see the 
Christ winning salvation for the whole world ; in the Acts we see 
His Apostles carrying the good tidings of this salvation to the 
whole world. Luke did not write to depreciate the Twelve in the 
interests of S. Paul; nor to vindicate S. Paul against the attacks of 
Judaizing opponents; nor yet to reconcile the Judaizers with the 
disciples of S. Paul. A Gospel which omits the severe rebuke 
incurred by Peter (Mt. xvi. 23; Mk. viii. 33), the ambitious 
request of James and John (Mt. xx. 21; Mk. x. 37), the boastful 
declaration of loyalty made by all the Twelve (Mt. xxvi. 35; Mk. 
xiv. 31), and the subsequent flight of all (Mt. xxvi. 56; Mk. 
xiv. 50); which promises to the Twelve their judgment-thrones 
(xxil. 30), and trusts them with the conversion of “all the nations” 
(xxiv. 47), cannot be regarded as hostile to the Twelve. And why 
address a vindication of Paul to a representative Gentile? Lastly, 
how could Judaizers be conciliated by such stern judgments on 
Judaism as Luke has recorded? See, for instance, the following 
passages, all of them from what is peculiar to Luke: iv. 28, 29, 
ΧΙ FO, TT, 21, 32, xi. 39, 40, ΧΙ 47, XII τό δ, 15, xvi oy eee 
XVill, 10-14, xxill. 28-31; Acts ii. 23, v. 30, vil. 51-53, etc. It is 
well that these theories as to the purpose of the Evangelist have 
been propounded: the examination of them is most instructive. 
But they do not stand the test of careful investigation. S. Luke 
remains unconvicted of the charge of writing party pamphlets 
under the cover of fictitious history. 

(ii.) The Plan of the Gospel is probably not elaborated. In 
the preface Luke says that he means to write “in order” (καθεξῆς), 
and this most naturally means in chronological order. Omitting 
the first two chapters and the last chapter in each case, the 
main features of the First and Third Gospels agree ; and in outline 
their structure agrees to a large extent with that of the Second.! 
Luke perhaps took the tradition which underlies all three Gospels 
as his chief guide, and inserted into it what he had gathered from 
other sources. In arranging the additional material he followed 
chronology, where he had any chronological clue ; and where he 


1 As regards order, in the first half the Second and Third Gospels commonly 
agree, while the First varies. In the second half the First and Second com- 
monly agree, while the Third varies. Matthew’s additions to the common 
material are mostly in the first half; Luke’s are mostly in the second. 








bit aiendletiaics Cry ----- = 
> ee 


Ke Se 


eee 


§ 5.) OBJECT AND PLAN XXXVii 


had none (which perhaps was often the case), he placed similar 
incidents or sayings in juxtaposition. 


But a satisfactory solution of the perplexing phenomena has not yet been 
found : for what explains one portion of them with enticing clearness cannot be 
made to harmonize with another portion. We may assert with some confidence 
that Luke generally aims at chronological order, and that on the whole he 
attains it; but that he sometimes prefers a different order, and that he often, 
being ignorant himself, leaves us also in ignorance as to chronology. Perhaps 
also some of his chronological arrangements are not correct. 

The chronological sequence of the Acts cannot be doubted; and this is 
strong confirmation of the view that the Gospel is meant to be chronological in 
arrangement. Comp. the use of καθεξῆς vili. 1; Acts ili. 24, xi. 4, xvill. 23. 

That the whole Gospel is elaborately arranged to illustrate the development 
and connexion of certain theological ideas does not harmonize with the im- 
pression which it everywhere gives of transparent simplicity. That there was 
connexion and development in the life and work of Christ need not be doubted , 
and the narrative which reports that life and work in its true order will illustrate 
the connexion and development. But that is a very different thing from the 
supposition that Luke first formed a scheme, and then arranged his materials to 
illustrate it. So far as there is ‘‘ organic structure and dogmatic connexion” in 
the Third Gospel, it is due to the materials rather than to the Evangelist. 
Attempts to trace this supposed dogmatic connexion are instructive in two 
ways. They suggest a certain number of connexions, which (whether intended 
or not) are illuminative. They also show, by their extraordinary divergences, 
how far we are from anything conclusive in this direction. The student who 
compares the schemes worked out by Ebrard (CGosp. H7st. I. i. 1, § 20, 21), 
McClellan (4. 7. pp. 427 ff.), Oosterzee (Lange's Comm. Int. § 4), and West- 
cout (/nt, to Gospels, ch. vii. note G) will gather various suggestive ideas, but 
will also doubt whether anything like any one of them was in the mind of the 
Evangelist. 


The analysis which follows is obtained by separating the 
different sections and grouping them under different heads. There 
is seldom any doubt as to where one section ends and another 
begins ; and the grouping of the sections is avowedly tentative. 
But most analyses recognize a break between chapters 11. and ii1., 
at or about ix. 51 and xix. 28, and between chapters xxi. and xxii. 
If we add the preface, we have six divisions to which the numer- 
Ous sections may be assigned. In the two main central divisions, 
which together occupy nearly seventeen chapters, some subsidiary 
grouping has been attempted, but without confidence in its cor- 
rectness. It may, however, be conducive to clearness, even if 
nothing of the kind is intended by 5. Luke.!_ The mark ὃ indicates 
that this portion is found in Luke alone; ° that it is common to 
Luke and Mark ; + that it is common to Luke and Matthew; * that 
it is common to all three. 


1 The divisions and subdivisions of the Gospel in the text of WH. are most 
instructive. Note whether paragraphs and sentences have spaces between them 
or not, and whether sentences begin with a capital letter or not. The analysis 
of the Gospel by Sanday in Book by Book, Pp: 492-404 (Isbister, 1893), will be 
found very helpful. 


XXXVI1i THE GOSPEL ACCORDING TO 5. LUKE [3. 5 


There is a presumption that what is peculiar to Luke comes from some 
source that was not used by Mark or Matthew ; and this presumption is in some 
cases a strong one; e.g. the Examination of Christ before Herod, or the Walk 
to Emmaus ; but all that we know is that Luke has preserved something which 
they have not. Again there is a presumption that what is given by Luke and 
Matthew, but omitted by Mark, comes from some source not employed by the 
latter ; and this presumption is somewhat stronger when what is given by them, 
but omitted by him, is not narrative but discourse; e.g. the Parable of the 
Lost Sheep. Yet the book of ‘‘ Oracles,” known to Matthew and Luke, but 
not known to Mark, is nothing more than a convenient hypothesis for which a 
good deal may be said. And it would be rash to affirm that the few (p. xxiv) 
sections which are found in Mark and Luke, but not in Matthew, such as the 
Widow’s Mite, come from some source unknown to Matthew. The frequency 
of the mark § gives some idea of what we should have lost had S. Luke not 
been moved to write. And it must be remembered that in the sections which 
are common to him and either or both of the others he often gives touches of 
his own which are of the greatest value. Attention is frequently called to these 
in the notes. They should be contrasted with the additions made to the 
Canonical Gospels in the apocryphal gospels. 


I. i. 1-4. § THE PReFacE. THE SOURCES AND OBJECT OF 
THE GOSPEL. 


11. 1. 5-ii. 52. ὃ THE GospeL OF THE INFANCY. 

. The Annunciation of the Birth of the Forerunner (5-25). 

. The Annunciation of the Birth of the Saviour (26-38). 

. The Visit of the Mother of the Saviour to the Mother of 
the Forerunner (39-56). 

The Birth of the Forerunner (57-80) 

The Birth of the Saviour (ii. 1-20). 

The Circumcision and Presentation of the Saviour 
(21-40). 

7. The Boyhood of the Saviour (41-52). 


Anup Oro 


III. iii. r-ix. 50. THE MINISTRY, MAINLY IN GALILEE, 
i. Zhe External Preparation for the Ministry ; The Preach- 
ing of the Baptist (111. 1-22). 
τ She Date (a, 72): 
2. *The New Prophet, his Preaching, Prophecy, and 
Death (3-20). 
3. * He baptizes the Christ (21, 22). 
§ The Genealogy of the Christ (23-38). 
ii. Zhe Internal Preparation for the Ministry ; * The Tempta- 
tion (iv. I-13). 
iti. Zhe Ministry in Galilee (iv. τ4--ἰχ. 50). 
1. Visit to Nazareth; “Αἴ Capernaum an unclean Demon 
cast out (iv. 14-44). 
a. §*The Miraculous Draught and the Call of Simon, 
* Two Healings which provoke Controversy ; * The 
Call of Levi; *Two Sabbath Incidents which 
provoke Controversy (y. I-vi 11). 











§ 5.) OBJECT AND PLAN Xxxix 


3. * The Nomination of the Twelve; + The Sermon “on 
the Level Place”; t+ The Centurion’s Servant; 
§The Widow’s Son at Nain: 7 The Message fron: 
the Baptist; §The Anointing by the Sinner; § The 
Ministering Women; * The Parable of the Sower; 
* The Relations of Jesus ; * The Stilling of the Tem- 
pest ; * The Gerasene Demoniac ; * The Woman with 
the Issue and the Daughter of Jairus (vi. 12—-vill. 56). 

4. *The Mission of the Twelve; * The Feeding of the 
Five Thousand ; * Peter’s Confession and the First 
Prediction of the Passion; * The Transfiguration ; 
*The Demoniac Boy; * The Second Prediction of 
the Passion; * Who is the greatest? ° Not against 
us is for us (ix. I-50). 


IV. ix. 51-xix. 28. THE JOURNEYINGS TOWARDS JERUSALEM: 
MINISTRY OUTSIDE GALILEE. 


i. The Jsparture from Galilee and First Period of the 
Journey (ix. 51—Xill. 35). 

1. §The Samaritan Village; t§$Three Aspirants to Dis- 
cipleship ; § The Seventy: The Lawyer’s Questions 
and §the Good Samaritan; § Mary and Martha 
(ix. 51-x. 42). 

2. §Prayer; * Casting out Demons by Beelzebub ; § True 
Blesseaness ; * The Demand for a Sign: ὃ Denuncia- 
tion of Pharisaism; ἱ Exhortation to Sincerity ; 
§ The Avaricious Brother; § The Rich Fool; God’s 
Providential Care ; δ Πα Signs of the Times (ΧΙ. 1- 
Xll. 59). 

3. §Three Exhortations to Repentance; §The Woman 
with a Spirit of Infirmity; *The Mustard Seed ; 
+ The Leaven; The Number of the Saved; §The 
Message to Antipas and 7 the Lament over Jeru- 
salem (xill. 1-35). 

ii. Zhe Second Period of the Journey (xiv. 1-xvii. 10). 

1. §The Dropsical Man; $Guests and Hosts; § The 
Great Supper; §The Conditions of Discipleship ; 
t+ The Lost Sheep; § The Lost Coin; § The Lost 
Son (xiv. 1-xv. 32). 

2. §The Unrighteous Steward; 81 Short Sayings; § The 
Rich Man and Lazarus ; Four Sayings on * Offences, 
§ Forgiveness, ἵ Faith, § Works (xvi. 1-xvil. 10). 

ili. Zhe Third Period of the Journey (xvii. 11-xix. 28). 
1. §The Ten Lepers; §* The coming of the Kingdom; 
.§The Unrighteous Judge; §The Pharisee and the 
Publican (xvii. 11—xvili. 14), 


xl THE GOSPEL ACCORDING TO 5. LUKE [8 5. 


2. * Little Children; *The Rich Young Ruler; * The 
Third Prediction of the Passion; * The Blind Man 
at Jericho; ὃ Zaccheus; §The Pounds (xvill. 15- 
xix. 28). 


V. xix. 29-xxl. 38. Last Days or PuBLic TEACHING: 
MINISTRY IN JERUSALEM. 


1. * The Triumphal Procession and ὃ Predictive Lament- 
ation; * The Cleansing of the Temple (xix. 29-48). 

2. The Day of Questions. * Christ’s Authority and John’s 
Baptism ; * The Wicked Husbandmen ; * Tribute ; 
* The Woman with Seven Husbands ; * David’s Son 
and Lord; * The Scribes; “The Widow’s Mite; 
ἊΣ Apocalyptic Discourse (xx. 1-xxi. 38). 


VI. xxii.-xxiv. THE PASSION AND THE RESURRECTION. 
i, Zhe Passion (xxii. 1-xxili. 56). 

1. * The Treachery of Judas (xxii. 1-6). 

2. * The Paschal Supper and Institution of the Eucharist ; 
* The Strife about Priority ; § The New Conditions 
(xxii. 7-38). 

3. *§The Agony; * The Arrest; * Peter’s Denials ; The 
Ecclesiastical Trial; *The Civil Trial; § Jesus 
sent to Herod; * Sentence; *Simon of Cyrene; 
§ The Daughters of Jerusalem; * The Crucifixion ; 
§The Two Robbers; *The Death (xxii. 29-- 
XXlll. 49). 

4. * The Burial (xxiii. 50-56). 

ii. Zhe Resurrection and the Ascension (xxiv.). 
. *§The Women at the Tomb (1-11). 
. §[Peter at the Tomb (12).] 
. § The Walk to Emmaus (13-32). 
§ The Appearance to the Eleven (33-43) 
§ Christ’s Farewell Instructions (44-49). 
. § The Departure (50-53). 


Note that each of the three divisions of the Ministry begins 
with scenes which are typical of Christ’s reiection by His people: 
the Ministry in Galilee with the attempt on His life at Nazareth 
(iv. 28-30); the Ministry outside Galilee with the refusal of 
Samaritans to entertain Him (ix. 51-56); and that in Jerusalem 
with the Lament over the city (xix. 41-44). In the first and last 
case the tragic rejection is heightened by being preceded by a 
momentary welcome. 


It will be useful to collect for separate consideration the Miracles and the 
Parables which are recorded by S. Luke. 





§6.] | CHARACTERISTICS, STYLE, AND LANGUAGE xli 


MIRACLES, PARABLES. 
* Unclean Demon cast out. § Two Debtors. 
* Peter’s Wife’s Mother healed. * Sower. 
§ Miraculous Draught of Fish. § Good Samaritan. 
* Leper cleansed. § Friend at midnight 
* Palsied healed. § Rich Fool. 
* Withered Hand restored. § Watchful Servants, 
ἡ Centurion’s Servant healed. § Barren Fig-tree. 
§ Widow’s Son raised. * Mustard Seed. 
* Tempest stilled. + Leaven. 
* Gerasene Demoniac. § Chief Seats. 
* Woman with the Issue. § Great Supper. 
* Jairus’ Daughter raised. § Rash Builder. 
* Five Thousand fed. § Rash King. 
* Demoniac Boy. + Lost Sheep. 
+ Dumb Demon cast out. § Lost Coin. 
§ Spirit of Infirmity. 8 Lost Son. 
§ Dropsical Man. § Unrighteous Steward. 
§ Ten Lepers cleansed. § Dives and Lazarus. 
* Blind Man at Jericho. § Unprofitable Servants. 
§ Malchus’ ear. § Unrighteous Judge. 

§ Pharisee and Publican. 
§ Pounds. 


* Wicked Husbandmen. 


Thus, out cf twenty miracles recorded by Luke, six are peculiar to him; 
while, out of twenty-three parables, all but five are peculiar to him. And he 
omits only eleven, ten peculiar to Matthew, and one peculiar to Mark (iv. 26-29). 
Whence did Luke obtain the eighteen parables which he alone records? And 
whence did Matthew obtain the ten parables which he alone records? If the 
**Oracles” contained them all, why does each Evangelist omit so many? If 
S. Luke knew our Matthew, why does he omit all these ten, especially the 
Two Sons (Mt. xxi. 28-32), which points to the obedience of the Gentiles (see 
p. xxiv). In illustration of the fact that the material common to all three 
Gospels consists mainly of narratives rather than discourses, it should be noticed 
that most of the twenty miracles in Luke are in the other two also, whereas 
only three of the twenty-three parables in Luke are also in Matthew and Mark. 
It is specially worthy of note that the eleven miracles recorded by all three 
occur in the same order in each of the Gospels; and the same is true of the 
three parables which are common to all three. Moreover, if we add to these the 
three miraculous occurrences which attest the Divinity of Christ, these also are 
in the same order in each. The Descent of the Spirit with the Voice from 
Heaven at the Baptism precedes all. The Transfiguration is placed between 
the feeding of the 5000 and the healing of the demoniac boy. The Resurrection 
closes all. Evidently the order had already been fixed in the material which all 
three Evangelists employ. 


§ 6. CHARACTERISTICS, STYLE, AND LANGUAGE. 


(i.) It has already been pointed out (p. xxxv) that Luke aims at 
fulness and completeness. (a) Comprehensiveness is a charac 
teristic of his Gospel. His Gospel is the nearest approach to a 
biography ; and his object seems to have been to give his readers 


xii THE GOSPEL ACCORDING TO S. LUKE (§ 6. 


as full a picture as he could of the life of Jesus Christ, in all the 
portions of it—infancy, boyhood, manhood—respecting which he 
had information. 

But there is a comprehensiveness of a more important kind 
which is equally characteristic of him: and for the sake of a 
different epithet we may say that the Gospel of S. Luke is in a 
special sense the umversal Gospel. All four Evangelists tell us 
that the good tidings are sent to “‘all the nations” (Mt. xxvill. 19; 
Mk. xiii. 10; Lk. xxiv. 47) independently of birth (Jn. i. 12, 13). 
But no one teaches this so fully and persistently as 5. Luke. He 
gives us, not so much the Messiah of the O.T., as the Saviour of 
all mankind and the Satisfier of all human needs. Again and 
again he shows us that forgiveness and salvation are offered to all, 
and offered freely, independently of privileges of birth or legal 
observances. Righteousness of heart is the passport to the King- 
dom of God, and this is open to everyone; to the Samaritan 
(ix. 51-56, x. 30-37, xvil. 11-19) and the Gentile (ii. 32, iii. 6, 38, 
iv. 25-27, Vil. 9, X. I, XIll. 29, XXl. 24, xxiv. 47) as well as to the 
Jew (i. 33, 54, 68-79, 11. 10); to publicans, sinners, and outcasts 
(ili. 12, 13, V. 27-32, Vii. 37-50, XV. I, 2, 11-32, Xvili. 9-14, xix. 
2-10, XXiil. 43) as well as to the respectable (vii. 36, xi. 37, xiv. 1); 
to the poor. (i. 53, 11.°7,/8,\24) Iv./18, vi. 20, 27, ΜΠ 22, ΣΙΝ 2 21 
XVl. 20, 23) as well as to the rich (xix. 2: xxiii, 50). And hence 
Dante calls 5. Luke “the writer of the story of the gentleness of 
Christ,” scriba mansuetudinis Christi (De Monarchia, i. 16 [18], 
ed. Witte, 1874, p. 33; Church, p. 210). It cannot be mere 
accident that the parables of the Good Samaritan, the Prodigal 
Son, the Great Supper, the Pharisee and the Publican, the rebukes 
to intolerance, and the incidents of the sinner in the house of 
Simon, and of the penitent robber are peculiar to this Gospel. Nor ~ 
yet that it omits Mt. vil. 6, x. 5, 6, xx. 16, xxil. 14, which might be 
regarded as hostile to the Gentiles. S. Luke at the opening of the 
ministry shows this universal character of it by continuing the 
great prophecy from Is. xl. 3 ff. (which all four Evangelists quote) 
till he reaches the words “‘ All flesh shall see the salvation of God” 
(iii. 6). And at the close of it he alone records the gracious 
declaration that “the Son of Man is come to seek and to save that 
which was lost” (xix. 10; interpolated Mt. xviii. 11).1 

It is a detail, but an important one, in the universality of the 
Third Gospel, that it is in an especial sense the Gospel for women. 
Jew and Gentile alike looked down on women.? But all through 
this Gospel they are allowed a prominent place, and many types 


1 Comp. also the close of the Acts, esp. xxvili, 28; and the πᾶς (Lk. 
xvi. 16), which is not in Mt. (xi. 12). 

*In the Jewish liturgy the men thank God that they have not been made 
women. 











§ 6.] CHARACTERISTICS, STYLE, AND LANGUAGE xii 


of womanhood are placed before us: Elizabeth, the Virgin Mary, 
the prophetess Anna, the widow at Nain, the nameless sinner in 
the house of Simon, Mary Magdalene, Joanna, Susanna, the woman 
with the issue, Martha and Mary, the widow with the two mites, 
the “daughters of Jerusalem,” and the women at the tomb. A 
Gospel with this marked antipathy to exclusiveness and intolerance 
appropriately carries the pedigree of the Saviour past David and 
Abraham to the parent of the whole human race (ili. 38). It is 
possible that Luke simply copied the genealogy as he found it, or 
that his extending it to Adam is part of his love of completeness ; 
but the thought of the father of all mankind is likely to have been 
present also. 

It is this all-embracing love and forgiveness, as proclaimed in 
the Third Gospel, which is meant, or ought to be meant, when it 
is spoken of as the “‘ Gospel of S. Paul.” The fone of the Gospel 
is Pauline. It exhibits the liberal and spiritual nature of Chris- 
tianity. It advocates fai/h and refentance apart from the works 
of the Law, and tells abundantly of God’s grace and mercy and the 
work of the Ho/y Spirit. In the Pauline Epistles these topics and 
expressions are constant. 


The word πίστις, which occurs eight times in Mt., five in Mk., and not 
at all in Jn., is found eleven times in Lk. and sixteen in the Acts: μετάνοια, 
twice in Mt., once in Mk., not in Jn., occurs five times in Lk. and six in Acts: 
χάρις, thrice in Jn., not Mt. or Mk., is frequent both in Lk. and Acts: ἔλεος, 
thrice in Mt., not in Mk, or Jn., occurs six times in Lk. but not in Acts: ἄφεσις 
ἁμαρτιῶν, once in Mt., twice in Mk., not in Jn., is found thrice in Lk. and 
five times in Acts; and the expression ‘‘ Holy Spirit,” which is found five times 
in Mt., four in Mk., four in Jn., occurs twelve times in Lk. and forty-one in 
Acts. See oni. 15. 

It is characteristic that τίνα μισθὸν ἔχετε (Mt. v. 46) becomes mola ὑμῖν 
χάρις ἐστιν (Lk. vi. 32); and ἔσεσθε ὑμεῖς τέλειοι, Ws ὁ πατὴρ ὑμῶν ὁ οὐράνιος 
τέλειός ἐστιν (Mt. v. 48) becomes γίνεσθε οἰκτίρμονες, καθὼς ὁ πατὴρ ὑμῶν 
οἰκτίρμων ἐστιν (Lk. vi. 36). Note also the incidents recorded iv. 25-27 and 
x. I-16, and the office of the Holy Spirit as indicated i. 15, 35, 41, 67, ii. 25, 
26, 27, iv. I, x. 21, xi. 13, all of which are peculiar to Lk. 


But it is misleading in this respect to compare the Second 
Gospel with the Third. From very early times the one has been 
called the Petrine Gospel, and the other the Pauline. S. Mark is 
said to give us the teaching of S. Peter, S. Luke the teaching of 
S. Paul. The statements are true, but in very different senses. 
Mark derived his materials from Peter. Luke exhibits the spirit 
of Paul: and no doubt to a large extent he derived this spirit from 
the Apostle. But he got his material from eye-witnesses. Mark 
was the interpreter of Peter, as Irenzeus (111. 1. 1, 10. 6) and Tertullian 
(Adv. Marcion. iv. 5) aptly call him: he made known to others 
what Peter had'said. Paul was the 2//uminator of Luke (Tert. iv. 2): 
he enlightened him as to the essential characte: of the Gospel. 


xliv ΓΗΒ GOSPEL ACCORDING TO 5. LUKE [8 6. 


Luke, as his “‘ fellow-worker,” would teach what the Apostle taught, 
and would learn to give prominence to those elements in the 
Gospel narrative of which he made most frequent use. Then at 
last ‘‘ Luke, the companion of Paul, recorded in a book the Gospel 
preached by him” (Iren. iii. 1. 1). 


Jiilicher sums up the case justly when he says that Luke has adopted from 
Paul no more than the whole Catholic Church has adopted, viz. the universality of 
salvation and the boundlessness of Divine grace: and it is precisely in these two 
points that Paul has been a clear-sighted and logical interpreter of Jesus Christ 
(Zin/. § 27, p. 204). See also Knowling, 7he Witness of the Epistles, p. 328, 
and the authorities there quoted. 

Holtzmann, followed by Davidson (/xtrod. to N.T. ii. p. 17) and Schaft 
(Apostolic Christianity, li. p. 667), gives various instances of parallelism be- 
tween the Third Gospel and the Pauline Epistles. Resch (Aussercanonische 
Paralleliexte, p. 121, Leipzig, 1893), while ignoring some of Holtzmann’s ex- 
amples, adds others; but some of his are not very convincing, or depend upon 


doubtful readings. 


S. LUKE. 

iv. 32. ἐν ἐξουσίᾳ ἣν ὁ λόγος αὐτοῦ. 

vi. 36. ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν. 

vi. 39. μήτι δύναται τυφλὸς τυφλὸν 
ὁδηγεῖν ; 

vi. 48. ἔθηκεν θεμέλιον. 

vil. 8. ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν 
τασσόμενος. 


Vill, 12. πιστεύσαντες σωθῶσιν. 


vill. 13. μετὰ χαρᾶς δέχονται τ. λόγον. 


x. 7. ἄξιος yap ὁ ἐργάτης τοῦ μισθοῦ 
αὐτοῦ. 
x. 8. ἐσθίετε τὰ παρατιθέμενα ὑμῖν. 


x. 16. ὁ ἀθετῶν ὑμᾶς ἐμὲ ἀθετεῖ" ὁ 
δὲ ἐμὲ ἀθετῶν ἀθετεῖ τὸν ἀποστείλαντά 
με. 

x. 20. τὰ ὀνόματα ὑμῶν ἐνγέγραπται 
ἐν τοῖς οὐρανοῖς. 

xi. 7. μή μοι κόπους πάρεχε. 

xi. 29. ἡ γενεὰ αὕτη. .. σημεῖον 
ζητεῖ. 

ΧΙ, 41. καὶ ἰδοὺ πάντα καθαρὰ ὑμῖν 
ἐστίν. 

ΧΙ, 35. ἔστωσαν ὑμῶν αἱ ὀσφύες 
περιεζωσμέναι. 

ὙΠῸ 42. τίς 
οἰκονόμος ; 

xiii. 27. ἀπόστητε ἀπ᾿ ἐμοῦ πάντες 
ἐργάται ἀδικίας (Ps. vi. 8). 

XVill. I. δεῖν πάντοτε προσεύχεσθαι 
αὐτοὺς 


ἄρα ἐστὶν ὁ πιστὸς 


The following are worth considering :— 


S. PAUL, 


1 Cor. ii. 4. ὁ λόγος pou... ἐν 
ἀποδείξει πνεύματος καὶ δυνάμεως. 

2 Cor. 1. 3. ὁ πατὴρ τῶν οἰκτιρμῶν. 

Rom. ii. 19, πέποιθας σεαυτὸν ὁδηγὸν 
εἶναι τυφλῶν. 

I Cor. ill. 10. θεμέλιον ἔθηκα. 

Rom, xill. 1. ἐξουσίαις ὑπερεχούσαις 
ὑποτασσέσθω. 

I Cor, i. 21. σῶσαι τοὺς πιστεύοντας. 

Rom. i. 16. εἰς σωτηρίαν παντὶ τ. 
κιστεύοντι. 

1 Thes. i. 6. δεξάμενοι τ. λόγον . . . 
μετὰ χαρᾶς. 

1 Tim. ν. 18. ἄξιος ὁ ἐργάτης τοῦ 
μισθοῦ αὐτοῦ. 

1 Cor. x. 27. πᾶν τὸ παρατιθέμενον 
ὑμῖν ἐσθίετε. 

1 Thes. iv. 8, ὁ ἀθετῶν οὐκ ἄνθρω- 
πον ἀθετεῖ ἀλλὰ τὸν Θεόν. 


Phil. iv. 3. ὧν τὰ ὀνόματα ἐν βίβλῳ 
ζωῆς (Ps. lxix. 28). 

Gal. vi. 17. κόπους μοι μηδεὶς παρε- 
χέτω. 

1 Cor. i. 22. ᾿Τουδαῖοι σημεῖα αἰτοῦσιν. 


Tit. i. 15. πάντα καθαρὰ τοῖς καθα- 
ροῖς. 

Eph. vi. 14. στῆτε οὖν περιζωσάμενοι 
τὴν ὀσφὺν ὑμῶν (Is. xi. 5). 

1 Cor. iv. 2. ξητεῖται ἐν τοῖς οἰκονό- 
μοις ἵνα πιστός τις εὑρεθῇ. 

2 Tim. il. 19. ἀποστήτω ἀπὸ ἀδικία 
πᾶς ὁ ὀνομάζων τὸ 61 ομα κυρίου. 

Col. i. 3. πάντοτε προσευχόμενοι. 

2 Thes, i, 11. προσευχόμεθα πάντοτῳ. 





§ 6.] CHARACTERISTICS, STYLE, AND LANGUAGE xlv 


καὶ μὴ ἐνκακεῖν. 

xx. 16. μὴ γένοιτο. 

xx. 22, 25. ἔξεστιν ἡμᾶς Καίσαρι 
φόρον δοῦναι ἣ οὔ; ἀπόδοτε τὰ Καίσα- 
ρος Καίσαρι. 

XX. 35. οἱ δὲ καταξιωθέντες τοῦ αἰῶνος 
ἐκείνου τυχεῖν. 

xx. 38, πάντες γὰρ αὐτῷ ζῶσιν. 

xxi. 23. ἔσται γὰῪρ . . . ὀργὴ τῷ 
λαῷ τούτῳ. 

xxl. 24. ἄχρι οὗ πληρωθῶσιν καιροὶ 
ἐθνῶν. 

ΧΧΙ, 34. μή ποτε βαρηθῶσιν αἱ καρδίαι 
ὑμῶν ἐν κρεπάλῃ καὶ μέθῃ. .. καὶ 
ἐπιστῇ ἐφ᾽ ὑμᾶς ἐφνίδιος ἡ ἡμέρα ἐκείνη 
ὡς παγίς. 

xxi, 36. ἀγρυπνεῖτε δέ ἐν παντὶ καιρῷ 


Gal. vi. 9. μὴ ἐνκακῶμεν. 

Roms 1x: 14, xi. 11;) Gal. 11. 21 

Rom. xiii. 7. ἀπόδοτε πᾶσιν Tas 
ὀφειλάς, τῷ τὸν φόρον τὸν φόρον. 


2 Thes. i. 5. εἰς τὸ καταξιωθῆναι 
ὑμᾶς τῆς βασιλείας τοῦ Θεοῦ. 

Kom. vi. 11. ζῶντας τῷ Θεῷ. 

Gal. il. 19. ἵνα Θεῴ ζήσω. 

1 Thes. il. 16. ἔφθασεν δὲ ἐπ᾽ αὐτοὺφ 
ἡ ὀργὴ εἰς τέλος. 

Rom. xi. 25. ἄχρι οὗ τὸ πλήρωμα 
τῶν ἐθνῶν εἰσέλθῃ. 

I Thes. ν. 3-5. τότε αἰφνίδιος αὐτοῖς 
ἐπίσταται ὄλεθρος. .. ὑμεῖς δὲ οὐκ 
ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ὡς 
κλέπτης [κλέπτας] καταλάβῃ. 

Eph. vi. 18. προσευχόμενοι ἐν παντὶ 


δεόμενοι. καιρῷ . . . καὶ ἀγρυπνοῦντες. 
ΧΧΙΪ, 53. ἡ ἐξουσία τοῦ σκότους. (ο]. 1. 13. ἐκ τῆς ἐξουσίας τοῦ σκότους. 


It is not creditable to modern scholarship that the foolish opinion, quoted 
by Eusebius with a φασὶ δέ (47. Z£. iii. 4. 8) and by Jerome with guzdam sus- 
picantur (De vir. tllus. vii.), that wherever 5. Paul speaks of ‘‘my Gospel” 
(Rom. ii. 16, xvi. 25; 2 Tim. ii. 8) he means the Gospel of S. Luke, still 
finds advocates. And the supposition that the Third Gospel is actually quoted 
1 Tim. v. 18 is incredible. The words λέγει ἡ γραφή refer to the first sentence 
only, which comes from Deut. xxv. 4. What follows, ‘‘ the labourer is worthy 
of his hire,” is a popular saying, adopted first by Christ (Lk. x. 7; Mt. x. 10) 
and then by S. Paul. Ilad 5. Paul quoted the saying as an utterance of Christ, 
he would not have said λέγει 7 γραφή. He would have used some such expres- 
sion as μνημονεύειν τῶν λόγων τοῦ κυρίου ᾿Ιησοῦ ὅτι αὐτὸς λέγει (Acts xx. 35), oF 
παραγγέλλει ὁ κύριος (I Cor. vil. 10, 12), or μεμνημένοι τῶν λόγων τοῦ κυρίου 
Ἰησοῦ, ods ἐλάλησεν (Clem. Rom. Cor. xiii. 1; comp. xlvi. 7), or simply εἶπεν 
ὁ κύριος (Polyc. vii. 2). Comp. 1 Thes. iv. 15; 1 Cor. ix. 14, xi. 23. 


(ὁ) More than any of the other Evangelists 5. Luke brings 
before his readers the subject of Prayer; and that in two ways, 
(1) by the example of Christ, and (2) by direct instruction. All 
three Synoptists record that Christ prayed in Gethsemane (Mt. 
xxvi. 39; Mk. xiv. 35; Lk. xxii. 41); Mark (i. 35) mentions His 
retirement for prayer after healing multitudes at Capernaum, where 
Luke (iv. 42) merely mentions the retirement: and Matthew 
(xiv. 23) and Mark (vi. 46) relate His retirement for prayer after 
the feeding of the 5000, where Luke (ix. 17) relates neither. But 
on seven occasions Luke is alone in recording that Jesus prayed: 
at His Baptism (iii. 21) ; before His first collision with the hierarchy 
(v. 16); before choosing the Twelve (vi. 12); before the first 
prediction of the Passion (ix. 18); at the Transfiguration (ix. 29) ; 
before teaching the Lord’s Prayer (xi. 1); and on the Cross (xxill. 
[34], 46). . Moreover, Luke alone relates the declaration of Jesus 
that He had made supplication for Peter, and His charge to the 
Twelve, ‘‘ Pray that ye enter not into temptation” (xxii. 32, 40) 


xlvi THE GOSPEL ACCORDING TO S. LUKE ἰδ 6. 


It was out of the fulness of His own experience that Jesus said, 
“Ask, and it shall be given you” (xi. 9). Again, Luke alone re- 
cords the parables which enjoin persistence in prayer, the Friend 
at Midnight (xi. 5-13) and the Unrighteous Judge (xviii. 1-8); 
and to the charge to “watch” (Mt. xxv. 13; Mk. xili. 33) he adds 
“at every season, making supplication, that ye may prevail,” etc. 
(xxi. 36). In the parable of the Pharisee and the Publican the 
difference between real and unreal prayer is illustrated (xviii 
11--ἰ 3). 

(ῶ The Third Gospel is also remarkable for the prominence 
which it gives to Praise and Thanksgiving. It begins and ends 
with worship in the temple (i. 9, xxiv. 53). Luke alone has pre- 
served for us those hymns which centuries ago passed from his 
Gospel into the daily worship of the Church: the Gloria in 
Fxcelsis, or Song of the Angels (ii. 14); the A/agnificat, or Song 
of the blessed Virgin Mary (i. 46-55); the Gevedictus, or Song of 
Zacharias (i. 68-79) ; and the Vunce Dimittis, or Song of Symeon 
(11. 29-32). Far more often than in any other Gospel are we told 
that those who received special benefits “glorified God” (δοξάζειν 
tov @eov) for them (ii. 20, v. 25, 26, vil. 16, xiii. 13, xvii. 15, 
xvili. 43). Comp. Mt. ix. 8, xv. 31; Mk. ii. 12. The expression 
“praising God” (αἰνεῖν τὸν Θεόν) is almost peculiar to Luke in 
NSD. {π| 13, 20, XIX. 37, XXIV. 53° 5 Acts Ji) ay iit. oO. Oar ecseeeee 
ing God” (εὐλογεῖν τὸν Θεόν) is almost peculiar to Luke (i. 64, 
11. 28, xxiv. 53?): elsewhere only Jas. iii. 9. ‘Give praise (αἶνον 
διδόναι) to God” occurs Luke xviii. 43 only. So also χαίρειν, 
which occurs eight times in Matthew and Mark, occurs nineteen 
times in Luke and Acts ; χαρά seven times in Matthew and Mark, 
thirteen times in Luke and Acts. 

(4) The Gospel of 5. Luke is rightly styled “the most /izerary 
of the Gospels” (Renan, Les Evangiles, ch. xiii.). “85. Luke has 
more literary ambition than his fellows” (Sanday, Book dy Book, 
p. 401). He possesses the art of composition. He knows not 
only how to tell a tale truthfully, but how to tell it with effect. He 
can feel contrasts and harmonies, and reproduce them for his 
readers. ‘The way in which he tells the stories of the widow’s son 
at Nain, the sinner in Simon’s house, Martha and Mary at 
Bethany, and the walk to Emmaus, is quite exquisite. And one 
might go on giving other illustrations of his power, until one had 
mentioned nearly the whole Gospel. The sixth century was not 
far from the truth when it called him a painter, and said that he 
had painted the portrait of the Virgin. There is no picture of her 
so complete as his. How lifelike are his sketches of Zacharias, 
Anna, Zaccheus, Herod Antipas! And with how few touches 15 
each done! Asa rule Luke puts in fewer descriptive details than 
Mark. In his description of the Baptist he omits the strange attire 








§ 6.; CHARACTERISTICS, STYLE, AND LANGUAGE xlvii 


and food (Mk. i. 6; Mt. iii. 4). In the healing of Simon’s wife’s 
mother he omits the taking of her hand (Mk. 1. 31; Mt. viii. 15). 
In that of the palsied he omits the crowding at the door (Mk. ii. 2). 
And there are plenty of such cases. But at other times we have 
an illuminating addition which is all his own (iii. 15, 21, iv. 13, 15, 
40, 42, Vv. I, 12, 15, 16, Vi. 12, vill. 47, etc.). His contrasts are 
not confined to personal traits, such as the unbelieving priest and 
the believing maiden (i. 18, 38), the self-abasing woman and the 
self-satisfied Pharisee (vii. 37 ff.), the thankless Jews and the thank- 
ful Samaritan (xvii. 17), the practical Martha and the contemplative 
Mary (x. 38-42), the hostile hierarchy and the attentive people 
(xix. 47, 48), and the like; the fundamental antithesis between 
Christ’s work and Satan’s! (iv. 13, x. 17-20, ΧΙ]: 16, xxii. 3, 
31, 53), often exhibited in the opposition of the scribes and 
Pharisees to His-work (xi. 52, ΧΙ: I, ΧΙ 34, 31, XV: 2, Xvi. 14, 
XIX. 39, 47, Xx. 20), is brought out with special clearness. The 
development of the hostility of the Pharisees is one of the main 
threads in the narrative. It is this rare combination of descriptive 
power with simplicity and dignity, this insight into the lights and 
shadows of character and the conflict between spiritual forces, 
which makes this Gospel much more than a fulfilment of its 
original purpose (i. 4). There is no rhetoric, no polemics, no 
sectarian bitterness. It is by turns joyous and sad ; but even where 
it is most tragic it is almost always serene.? As the fine literary 
taste of Renan affirms, it is the most beautiful book in the world. 
(e) 5. Luke is the only Evangelist who writes Azs¢ory as distinct 
from memoirs. He aims at writing ‘in order,” which probably 
means in chronological order (i. 5, 26, 36, 56, 59, il. 42, 111. 23, 
ix, 28, 37, 51, xxii. 1, 7), and he alone connects his narrative with 
the history of Syria and of the Roman Empire (ii. 1, 11. 1). The 
sixfold date (ili. 1) is specially remarkable: and it is possible that 
both it and ii. 1 were inserted as finishing touches to the narra- 
tive. The words ἔτος (33) and μήν (12) occur more often in his 
writings than in the rest of N.T.: and this fact points to a special 
fondness for exactitude as regards time. Where he gives no date, 
—probably because he found none in his authorities,—he fre- 
quently lets us know what incidents are connected together 
although he does not know in what year or time of year to place 
the group (iv. 1, 38, 40, vil. 1, 18, 24, Vill. 1, X. 1, 21, Xi. 37, Xil. 1, 
Mill; τ τι Xix. 11, 28,41, XXii 66, Xxlv. 13). He i is very much 
? Both in Mark (i. 21-28) and in Luke (iv. 31-37) the miracle of healing the 
demoniac in the synagogue at Capernaum is perhaps placed first as being 
typical of Christ’s whole work. But there is no evidence of any special 
*demonology ” in Luke. With the doubtful exception of the ‘“‘spirit of 
infirmity ” (xiii. 10) there is no miracle of casting out demons which he alone 


records. 
* A marked exception is the violent scene so graphically described xi. 53, 54 


ΧΙν THE GOSPEL ACCORDING TO 58. LUKE [§ 6. 


less definite than Josephus or Tacitus; but that is only what we 
ought to expect. He had not their opportunities of consulting 
public records, and he was much less interested in chronology than 
they were. Yet it has been noticed that the Agricola of Tacitus 
contains no chronology until the last chapter is reached. The 
value of Christ’s words and works was quite independent of dates. 
Such remarks as he makes xvi. 14, xXvill. 1, 9, xix. 11 throw far 
more light upon what follows than an exact note of time would 
have done. Here and there he seems to be giving us his own 
estimate of the situation, as an historian or biographer might do 
(ii) 50}, dil. ΤῈ; νὴ: 30) Xx. 20, ΧΧΙ 3; xxl, 422) > and the ΠΟ ΕΒ, 
whether they come from himself or his sources, are helpful. If 
chronology even in his Gospel is meagre, yet there is a continuity 
and development which may be taken as evidence of the true 
historic spirit! He follows the Saviour through the stages, not 
only of His ministry, but of His physical and moral growth (ii. 40, 
42, 51, 52, lll. 23, ἵν. 13, xxi. 28, 53). ‘He traces the course of 
the ministry from Nazareth to Capernaum and other towns of 
Galilee, from Galilee to Samaria and Perzea, from Perzea to Jeru- 
salem, just as in the Acts he marks the progress of the Gospel, as 
represented successively by Stephen, Philip, Peter, and Paul, from 
Jerusalem to Antioch, from Antioch to Ephesus and Greece, and 
finally to Rome. 

(7) But along with these literary and historical features it has a 
marked domestic tone. In this Gospel we see most about Christ in 
His social intercourse with men. The meal in the house of Simon, 
in that of Martha and Mary, in that of a Pharisee, when the 
Pharisees were denounced, in that of a leading Pharisee on a 
sabbath, when the dropsical man was healed, His sojourn with 
Zacchzeus, His walk to Emmaus and the supper there, are all . 
peculiar to Luke’s narrative, together with a number of parables, 
which have the same quiet and homely setting. The Good 
Samaritan in the inn, the Friend at Midnight, the Woman with the 
Leaven, the Master of the house rising and shutting the door, the 
Woman sweeping for the Lost Coin, the Father welcoming the Lost 
Son, all have this touch of familiar domesticity. And perhaps it 
is to this love of homely scenes that we may trace the fact that 
whereas Mk. (iv. 31) has the mustard-seed sown ‘on the earth,” 
and Mt. (xiii. 31) makes a man sow it “in his field,” Lk. (xiii. 19) 
tells us that a man sowed it “in his own garden.” Birks, Hor. Ev. 

(ii.) When we consider the s¢y/e and danguage of 8. Luke, we 
are struck by two apparently opposite features,—his great com- 


1 Ramsay regards Luke as a historical writer of the highest order, one who 
**commands excellent means of knowledge . . . and brings to the treatment of 
his subject genius, literary skill, and sympathetic historical insight” (5, Paz! 
the Traveller, pp. 2, 3, 20, 21, Hodder, 1895). 








ee 








4 6. CHARACTERISTICS, STYLE, AND LANGUAGE κχίϊχ 


mand of Greek and his very un-Greek use of Hebrew phrases and 
constructions. ‘These two features produce a result which is so 
peculiar, that any one acquainted with them in detail would at 
once recognize as his any page torn out of either of his writings. 
This peculiarity impresses us less than that which distinguishes the 
writings of 5. John, and which is felt even in a translation ; but it 
is much more easily analysed. It lies in the diction rather than in 
the manner, and its elements can readily be tabulated. But for this 
very reason a good deal of it is lost in translation, in which pecu- 
liarities of construction cannot always be reproduced. In any 
version the difference between S. Mark and S. John is felt by the 
ordinary reader. The most careful version would fail to show to 
an attentive student more than a good portion of the differences 
between S. Mark and S. Luke. 

The author of the Third Gospel and of the Acts is the most 
versatile of all the N.T. writers. He can be as Hebraistic as the 
LXX, and as free from Hebraisms as Plutarch. And, in the main, 
whether intentionally or not, he is Hebraistic in describing Hebrew 
society, and Greek in describing Greek society. It is impossible 
to determine how much of the Hebraistic style is due to the 
sources which he is employing, how much is voluntarily adopted 
by himself as suitable to the subject which he is treating. ‘That 
Aramaic materials which he translated, or Greek materials which 
had come from an Aramaic source, influenced his language con- 
siderably, need not be doubted ; for it is where he had no such 
materials that his Greek shows least sign of such influences. In 
the second half of the Acts, where he writes of his own experiences, 
and is independent of information that has come from an Aramaic 
source, he writes in good late Greek. But then it is precisely here 
that he is describing scenes far away from Jerusalem in an Hellen- 
istic or Gentile atmosphere. So that it is quite possible that to 
some extent he is a free agent in this matter, and is not merely 
exhibiting the influence under which he is writing at the moment. 
No doubt it is true that, where he has used materials which directly 
or indirectly are Aramaic, there his style is Hebraistic ; but it may 
also be true that he has there a//owed his style to be Hebraistic, 
because he felt that such a style was appropriate to the subject- 
matter. 

He has enabled us to judge of the two styles by placing two 
highly characteristic specimens of each in immediate juxtaposition. 
In the Acts the change from the more Hebrew portion to the more 
Greek portion takes place gradually, just as in the narrative there 
is a change from a Hebrew period (i.-v.), through a transitional 
period (vi.-xii.), to a Gentile period (xili.-xxviil.).1_ But in the 

1 Compare in this respect the letter of Lysias (xxiii. 26-30) and the speech 


of Tertullus (xxiv. 2-9) with the speeches of Peter (ii. 14-39, ill. 12-26). 
d 


᾿ THE GOSPEL ACCORDING TO 5. LUKE [§ 6. 


Gospel the remarkably elegant and idiomatic Greek of the Preface 
is suddenly changed to the intensely Hebraistic Greek of the open- 
ing narrative. It is like going from a chapter in Xenophon toa 
chapter in the LXX.! And he never returns to the style of the 
Preface. In the Gospel itself it is simply a question of more or 
less Hebrew elements. They are strongest in the first two chapters, 
but they never entirely cease ; and they are specially common at 
the beginning of narratives, ¢.g. v. 1, 12, 17, Vi. 1, 6, 12, Vill. 22, 
ix, 18, 51, etc. It will generally be found that the parallel passages 
are, in the opening words, less Hebraistic than Luke. In construc- 
tion, even Matthew, a Jew writing for Jews, sometimes exhibits 
fewer Hebraisms than this versatile Gentile, who writes for Gentiles. 
Comp. ΠΣ: a 28; 29, 33, 38, 39 with) Mt.) XVilsw 52, ἀν τ: ale 
xii, 30 with Mt. xix. 30; Lk. xvii. 35 with Mt. xx. 29; Lk. xx. 1 
with Mt. xxi. 23. 

From this strong Hebraistic tinge in his language some (Tiele, 
Hofmann, Hahn) have drawn the unnecessary and improbable 
conclusion that the Evangelist was a Jew; while others, from the 
fact that some of the Hebraisms and many other expressions 
which occur in the Third Gospel and the Acts are found also in 
the Pauline Epistles, have drawn the quite impossible conclusion 
that this hypothetical Jew was none other than S. Paul himself. 
To mention nothing else, the “ we” sections in the Acts are fatal 
to the latter theory. In writing of himself and his companions, 
what could induce the Apostle to change backwards and forwards 
between “they” and “we”? As to the former theory, good 
reasons have been given above for attributing both books to a 
Gentile and to S. Luke, who (as S. Paul clearly implies in Col. iv. 
11-14) was a Gentile. The Hebraistic colour in the Evangelist’s 
language, and the elements common to his diction and that of the 
Pauline Epistles, can be easily explained, and more satisfactorily 
explained, without an hypothesis which imports more difficulties 
than it solves. The Hebraisms in Luke come partly from his 
sources, partly from his knowledge of the LXX, and partly from 
his intercourse with S. Paul, who often in his presence discussed 
the O.T. with Jews in language which must often have been 
charged with Hebraisms. The expressions which are common to 
the two Lucan documents and the Pauline Epistles are partly 
mere accidents of language, and partly the result of companion- 
ship between the two writers. ‘Two such men could not have 
been together so often without influencing one another’s language. 

S. Luke’s command of Greek is abundantly shown both in the 
freedom of his constructions and also in the richness of his vocabulary. 

1 There are some who attribute the strongly Hebraistic tone of the first two 


chapters to a conscious and deliberate imitation of the LXX rather than to the 
influence of Aramaic sources. 








§ 6.] CHARACTERISTICS, STYLE, AND LANGUAGE li 


(a) The freedom of his constructions is seen not infrequently 
even in his Hebraisms. ‘Two instances will suffice. (1) His 
frequent use of ἐγένετο is often purely Hebraistic (i. 8, 9), 
sometimes less so (vi. 1), sometimes hardly Hebraistic at all 
(Acts ix. 3, xxi. 1). This will be found worked out in 
detail in a detached note at the end of ch. i. (2) His 
frequent use of periphrastic tenses, ze. the substantive verb 
with a present or perfect participle instead of the simple 
tense, exhibits a similar variety. 


The use of ἦν with pres. or perf. part. as a periphrasis for imperf. or pluperf. 
indic. is of Aramaic origin in many cases and is frequent in the Gospels,—most 
frequent in Luke; but it is not always easy to say whether it is a Hebraism or 
a use that might very well stand in classical Greek. For ἦν with pres. part. see 
i. 10, 21, 22, ii. 33, 51, iv. 20, 31, 38, 44, v. 16, 17, 29, vi. 12, viii. 40, ix. 53, 
Xi, 14,)Xili. 10,11, xiv. 1, xv. 1, xix. 47, [xxi. 37], xxiii. 8, xxiv. 13, 32. Most 
of these are probably due to Hebrew or Aramaic influence; but many would be 
admissible in classical Greek, and may be used to imply continuance of the 
action. Ini. 21, 22, ii. 51, iv. 31, xv. 1, xix. 47, ΧΧΙ 8, xxiv. 13, 32 the 
simple imperf. follows immediately in the next clause or sentence. That such 
cases as ll. 33, lv. 20, ix. 53, xi. 14, xiii. 10, II, xiv. I are Hebraistic need 
hardly be doubted. So also where ἦν with perf. part. is used for the pluperf. 
(i. 7, li. 26, iv. 16, 17, v. 17, ix. 32, 45, xviii. 34), 1. 7 and ix. 32 with most 
of the others are probably Hebraistic, but v. 17 almost certainly is not. 
Anyhow, Luke shows that he is able to give an Hellenic turn to his Hebraisms, 
so that they would less offend a Greek ear. Much the same might be said of 
his use of καί to introduce the apodosis, which may be quite classical (ii. 21), 
but may also be Hebraistic, especially where ἰδού is added (vii. 12, xxiv. 4), or 
αὐτός (v. I, 17, vili. I, 22, ix. 51, etc.): or of his frequent use of ἐν τῷ with the 
infinitive (i. 8, 21, ii. 6, 43, v. I, etc.). 

Simcox, Lang. of N.7. pp. 131-134, has tabulated the use of periphrastic 
imperf. and pluperf. See also his remarks on Luke’s Hebraisms, Writers of 
N.7. pp. 19-22. 

But Luke’s freedom of construction is conspicuous in other respects. Al- 
though he sometimes co-ordinates clauses, joining them, Hebrew fashion, with 
a simple καί (i. 13, 14, 31-33, xvi. 19, etc.), yet he is able to vary his sentences 
with relatives, participles, dependent clauses, genitive absolutes, and the like, 
almost to any extent. We find this even in the most Hebraistic parts of the 
Gospel (i. 20, 26, 27, ii. 4, 21, 22, 26, 36, 37, 42, 43); but still more in other 
parts: see especially vii. 36-50. He is the only N.T. writer who uses the 
optative in indirect questions, both without ἄν (i. 29, iii. 15, vill. 9, xxil. 23; Acts 
Xvil. ΤΙ, xxi. 33, xxv. 20) and with it (vi. 11, xv. 26; Acts v. 24, x. 17), some- 
times preceded by the article (i. 62, ix. 46). In xviii. 36 the ἄν is doubtful. 
The elegant and idiomatic attraction of the relative is very common in Luke 
(i. 4, v. 9, ix. 36, xii. 46, xv. 16, xxiil. 41; Acts 1. 22, 11. 22, 11. 21, 25, etc.), 
especially after πᾶς (ii, 20, 111. 19, ix. 43, xix. 37, XXIV. 25; Acts 1. I, X. 39, 
xili, 39, xxii. 10), whereas it occurs only twice in Matthew (xviil. 19, xxiv. 50) 
and once in Mark (vii. 13). His more frequent use of τε is another instance of 
more idiomatic Greek (ii. 16, xii. 45, xv. 2, xxi. 11 (25), xxii. 66, xxiii, 12, 
xxiv. 20): only once in Mark and four times in Matthew. Sometimes we find 
the harsh Greek of Matthew or Mark improved in the parallel passage in Luke : 
¢.g. τῶν θελόντων ἐν στολαῖς περιπατεῖν Kal ἀσπασποὺς ἐν ταῖς ἀγοραῖς (Mk. xii, 38) 
has an awkwardness which Luke avoids by inserting φιλούντων before ἀσπασ- 
μούς (xx. 46). Or again, ἀλλὰ εἴπωμεν Ἔξ ἀνθρώπων--ἐφοβοῦντο τὸν ὄχλον" 
ἅπαντες γὰρ εἶχον τὸν ᾿Ιωάνην ὄντως ὅτι προφήτης ἣν (Mk. xi. 32) is smoothed 


lii THE GOSPEL acCCORDING TO 8. LUKE {§ 6. 


in more details than one in Luke: ἐὰν δὲ εἴπωμεν "LE ἀνθρώπων, ὁ λαὸς ἅπας 
καταλιθάσει ἡμᾶς: πεπεισμένος yap ἐστιν ᾿Ιωάνην προφήτην εἶναι (xx. 6). Com- 
pare καὶ πρωὶ ἔννυχα λίαν, which perhaps is a provincialism (Mk. i, 35), with 
γενομένης δὲ ἡμέρας (Lk. iv. 42). In the verses which follow, Luke’s diction is 
smoother than Mark’s. Compare also Lk. v. 29, 30 with Mk. ii. 15, 16 and 
Mt. ix. 10, 11; Lk. v. 36 with Mk. ii. 21 and Mt. ix. 16; Lk. vi. 11 with Mk. 
ili. 6 and Mt. xii. 14. The superior freedom and fulness of Luke’s narrative of 
the message of the Baptist (vii. 18-21), as compared with that of Matthew 
(xi. 2, 3), is very marked. 


(ὁ) But Luke’s command of Greek is seen also in the richness 
of his vocabulary. The number of words which occur in his two 
writings and nowhere else in N.T. is estimated at 750 or (includ- 
ing doubtful! cases) 851; of which 26 occur in quotations from 
LXX. In the Gospel the words peculiar to Luke are 312; of 
which 52 are doubtful, and 11 occur in quotations. Some of these 
are found nowhere else in Greek literature. He is very fond of 
compound verbs, especially with διά or ἐπί, or with two preposi- 
tions, as ἐπανάγειν, ἐπεισέρχεσθαι, ἀντιπαρέρχεσθαι, συγκατατιθέναι, 
προσαναβαίνειν. He may have coined some of them for himself. 
The following are among the most remarkable words and expres 
sions which occur either in both his writings and nowhere else in 
N.T., or in his Gospel and nowhere else in N.T. No account 1s 
here taken of the large number, which are peculiar to the Acts. 

Those in thick type are found in LXX. Those with an 
asterisk are shown by Hobart to be frequent in medical writers. 
Many of these might be frequent in any writers. But the number 
of less common words, which are peculiar to Luke in N.T., and 
are fairly common in medical writers, is remarkable ; and those of 
them which are not found in LXX are specially to be noted. 

Thirty times in G. and A. ἐγένετο δέ (not Jn. x. 22). 

Nine times in G. and A. ἡμέρα γίνεται : nine in G. μνᾶ, 

Fight times in G, ἐν αὐτῇ τῇ (ἡμέρᾳ, ὥρᾳ, οἰκίᾳ). 

Seven times in G. and A. ἀποδέχεσθαι, ᾿ συνβάλλειν, ἐν ταῖς ἡμέραις ταύταις. 

52... times in G. and A. καθότι, πονηρός as an epithet of πνεῦμα : six in α. 
ἐπιστάτα, λέγειν παράβολήν. 

Five times in G. and A, ἑξῆς, καθεξῆς, καθ᾽ ὁλῆς τῆς, προσέχετε ἑαυτοῖς, ὁ 
στρατηγός or οἱ στρ. τοῦ ἱεροῦ, 6 ὕψιστος or ὕψιστος (of God): five in G. 
ἀνακρίνειν (in the legal sense), καὶ οὗτος, kal ds, λίμνη, ἐν μιᾷ τῶν. 

Four times in G. and A, ἅπτειν, διαπορεῖν, ἐπαίρειν τὴν φωνήν, ἐπιφωνεῖν, 
καθιέναι, "ὀδυνᾶσθαι, "ὁμιλεῖν, "συναρπάζειν, αἴτιον, ἐναντίον, εὐλαβής, 
κράτιστος, “παραλελυμένος (in the medical sense of ““ palsied”’): four in ἃ. 
"κατακλίνειν, βαλλάντιον, φάτνη, ὡς ἤγγισεν. 

Three times in α. and A, ἀναζητεῖν, ἀξιουν c. 7/in., διελθεῖν ἕως, διιστά- 
ναι, ἐπιβιβάζειν, "ἐπιχειρεῖν, συμπληροῦν, αὐτῇ τῇ ὥρᾳ, ἀπ᾽ αἰῶνος, τὰ 
δέσμα, δούλη, ἔναντι, ἑσπέρα, θάμβος, βουλὴ τοῦ Θεοῦ, "ἴασις, πολίτης, τῇ 
ἡμέρα τῶν σαββάτων, "συγγένεια, τὰ ὑπάρχοντα αὐτῷ, χεὶρ κυρίον : three in 
G. θεραπεύειν ἀπό, σκάπτειν, σκιρτᾷν, κατὰ τὸ ἔθος, σιτευτός, TY ἡμέρᾳ τοῦ 
σαββάτου, ἐν μιᾳ τῶν ἡμερῶν. 








1 Owing to the various readings it may be doubted either (1) whether the word 
is used by Luke, or (2) whether it is not used by some other writer. In the lists 
on pp. lii, liii, the lower number has generally been preferred in doubtful cases 











§6.] CHARACTERISTICS, STYLE, AND LANGUAGE liii 


Twice in G. and A. ἀναδεικνύναι, ἀνακαθίζειν, " ἀνασπᾷν, avadaiverv, 
“ ἀνευρίσκειν, ἀντειπεῖν, ἀπογραφή, " ἀποτινάσσειν, * διατηρεῖν, * διισχυρί- 
ζεσθαι, * διοδεύειν, * ἐνεδρεύειν, ἐπιδεῖν, * εὐτόνως, τῇ ἐχομένῃ, ἄχρι καιροῦ, 
 κατακλείειν, κατακολουθεῖν, κλάσις, κλίνει 4 ἡμέρα, * κλινίδιον, ὀρινός, 
* παραβιάζεσθαι, περιλάμπειν, πορεύου εἰς εἰρήνην, * προβάλλειν, προπορεύ- 
εσθαι, “προσδοκία, * προυπάρχειν, στρατιά, συνεῖναι, τραυματίζειν, τραχύς, 
Χρεοφιλέτης : twice in ἃ. ἄγρα, " ἀνάπειρος, ᾿ ἀντιπαρέρχεσθαι, ὁ ἀστράπτειν, 
ἄτερ, "αὐστηρός, βουνός, γελᾷν, διαγογγύζειν, διαλαλεῖν, * δοχή, ἐκμυκτηρί- 
Lewy, ἐκτελεῖν, € ἐπαιτεῖν, * ἐπανέρχεσθαι, ἐφημερία, ζεῦγος, ἡγεμονεύειν, οὐσία, 
ἣ παῖς, πράκτωρ, πρεσβεία, προφέρειν, * σπαργανοῦν, συκοφαντεῖν, * ὑπο- 
χωρεῖν. 


It is not worth while to make a complete list of the words (over 200 in 
number) which occur once in the Third Gospel and nowhere else in N.T. The 
following will give a good idea of their character :— 


ἀγραυλεῖν, ἀθροίζειν, ἀλλογενής, ἀμπελουργός, ἀνάδειξις, * ἀνάλημψις, 
" ἀναφωνεῖν, " ἀντιβάλλειν, ἀπαρτισμός, ἀπελπίζειν, * ἀποκλείειν, ἀποστομα- 
τίζειν, * ἀποψύχειν, ἀρχιτελώνης, " αὐτόπτης, * ἀφρός, * βελόνη, * βολή, βρώσι- 
μος, " γῆρας, * διαβάλλειν, διαγρηγορεῖν, * διαλείπειν, διαμερισμός, διανεύειν, 

ιανόημα, ἢ διανυκτερεύειν, * διαπραγματεύεσθαι, * διασείειν, * διαχωρίζειν, 
" διήγησις, * ἔγκυος, * ἐθίζειν, * ἐκκρέμασθαι, * ἐκχωρεῖν, * ἑλκοῦν, * ἐμβάλ- 
λειν, ἐνδέχεται, ἐπαθροίζειν, ἐπειδήπερ, ἐπεισέρχεσθαι, τὸ ἐπιβάλλον, * tmpedas, 
ἐπιπορεύεσθαι, ἐπισιτισμός, ᾿" ἐπισχύειν, * ἐπιχεῖν, * εὐφορεῖν, * ἡμιθανής, 
"θεωρία, * θυμιᾷν, * ἰκμάς, ἰσάγγελος, " κατάβασις, * καταδεῖν, καταλιθάζειν, 
καταπλεῖν, * καταψύχειν, κεράτιον, κλισία, κρεπάλη, κρυπτή, λαμπρῶς, *Xxpos, 
" λυσιτελεῖ, * μετεωρίζειν, μεριστής, * ὁδεύειν, ὄμβρος, * ὀπτός, * ὀφρύς, 
παμπληθεί, πανδοχεῖον, πανδοχεύς, * “παράδοξος, παρακαλύπτειν, * παρατήρησις, 
περικρύπτειν, περιοικεῖν, περισπᾷν, πήγανον, * πιέζειν, " πινακίδιον, * πλημμύρα, 
"πραγματεύεσθαι, προμελετᾷν, "προσαναβαίνειν, προσδαπανᾷν, προσεργαζέσθαι, 
" προσψαύειν, * πτύσσειν, * ῥῆγμα, * σάλος, σίκερα, σινιάζειν, σιτομέτριον, 
" συκάμινος, συκομορέα, συνκατατιθέναι, "᾿ συνκυρία, " συνπίπτειν, * συν- 
φύειν, “᾿ τελεσφορεῖν, τετραπλόος, “τραῦμα, * ὑγρός, “" ὑδρωπικός, * ὕπο- 
στρωννύναι, " φόβηθρον, φρονίμως, * χᾶσμα, * ὠόν. 


* 


But the words which are peculiar to Luke in N.T. are by 
no means even the chief of the marks of his style. Still more 
striking are those expressions and constructions which he uses 
frequently, or more frequently than any other writer. Many of 
these occur more often in S. Luke’s writings than in all the rest 
of N.T. Acollection of them is rendered much more useful by 
being to some extent classified ; and the following lists have been 
made with a view to illustrating the affinities between the diction 
of S. Luke and of S. Paul and that of the Epistle to the Hebrews 
both jointly with the Pauline Epistles and also by itself. In this 
survey the Pastoral Epistles have been kept distinct from the main 
groups of the Pauline Epistles, in order to show their harmony with 
the diction of the Apostle’s beloved companion. Words peculiar to 
Luke and to the Pastoral Epistles are not improbably Pauline. 
Words which are found in other Pauline Epistles as well as 
in the Pastoral Epistles and in Luke’s writings are still more 
safely regarded as Pauline. 

Eight classes have been made; and in them the very great 
variety of the words included,—many of them quite classical or of 


liv THE GOSPEL ACCORDING TO 5. LUKE [δ 6. 
classical formation,—illustrate the richness of S. Luke’s vocabulary 
and his command of the Greek language. (1) Expressions peculiar 
to.S. Luke and S. Paul in N.T. (2) Peculiar to 5. Luke and 
S. Paul and the Epistle to the Hebrews. (3) Peculiar to S. Luke 
and the Epistle to the Hebrews. (4) Not found in any other 
Gospel and more frequent in S. Luke than in the rest of N.T. 
(5) Found in one or more of the other Gospels, but more fre- 
quent in S. Luke than in the rest of N.T. (6) Due to Hebrew 
influence. (7) Miscellaneous expressions and constructions which 
are specially frequent in his writings. (8) Expressions probably or 
possibly medical. In the first of these classes the second list con- 
tains expressions peculiar to the writers in question, although not 
frequent in Luke. ‘The figures state the number of times which 
the word occurs in that book or group; and in fractions the upper 
figures indicates the number of times that the word occurs in the 
writings of Luke, the lower figure the number of times which it 
occurs elsewhere: ¢.g. in class 3 the fraction ? means twice in 
Luke’s writings and once in Hebrews; and in classes 4 and 5 the 
fraction } means seven times in Luke’s writings and four times in 
the other books of N.T. Where various readings render the exact 
proportions doubtful a “‘c.” is placed in front of the fraction; e.g. ¢. ζ. 
In classes 1 and 2, when a reference to chapter and verse is given, 
this is the only instance of the use of the word in that book or group. 


(1) Lxpressions peculiar to S. Luke and S. Paulin N.T. 

















S. LUKE 5. PauL. 
Gosp Acts Main. Past, 

ἀνθ᾽ ὧν : ᾿ 3 xii. 23 2 Th. ii. 10 
ἀπολογεῖσθαι A 5 2 6 2 

ἀπὸ τοῦ viv. 3 ὃ 5 xviii. 6 | 2 Cor. v. 16 

"ἀτενίζειν > δ 2 10 2 

"ἄτοπος 2 - | Xxili, 41 2 2 ΤῊ 10 
διαπορεύεσθαι . 5 3 χνὶ. 4 Rom. xv. 24 

ἐγκαλεῖν 5 ζ 6 Rom. viii. 33 

τὸ εἰρημένον Ξ το} 11: 24 2 Rom. iv. 18 
ἐξαποστέλλειν Ε τ 4 7 2 

ἐργασία . eS oO 4 Eph. iv. 19 

ἐφιστάναι ἃ 5 7; 11 1 Th. v. 3 2 
"ἡσυχάζειν Ξ - 2 2 1 Obs ΝΣ 

ἰδοὺ γάρ - . 5 ies 11 2 Cor. vii. II 

κακοῦργος : Ξ 3 2 Tim. ii. 9 
καταγγέλλειν ἕ 5 II 

κατάγειν ° - |v. UI πὴ Rom, x. 6 

κατανταν . . . | 9 4 














ξ 6.] CHARACTERISTICS, STYLE, AND LANGUAGE ly 
᾿ 
| 5. LUKE. S. PAUL. 
| Gosp. Acts. Main. Past. 
καταξιωθῆναι . «χα: 35 ν. 41 2 Th. i. 5 
ὁ λόγος τ. κυρίου. ° 6 I Th. i. 8 ane 
οἰκονομία. 5 ° 3 5 ?1 Tim. i. 4 
τὰ περί . . 3 I! 5 
συνειδέναι, -ἰδεῖν , δ 3 1 Cor. iv. 4 
ψαλμός . . . 2 2 3 








All the above are proportionately common in 5. Luke’s writings ; but there 
are many more which illustrate the affinities between the two writers ; e.g. 





ἄδηλος . 
αἰφνίδιος . 
αἰχμαλωτίζειν 
ἀνάγνωσις » 
ἀνάθεμα. 
ἀνακρίνειν 6 
ἀναλίσκειν . 

| ἀναλύεν . 


"ἀναπέμπειν. 
| ἀναστατοῦν.. 
ἀνατίθεσθαι. 
Κἄνεσις . . 
ἀνόητος A 
ἄνοια. . 
ἀνταπόδομα 


ἀνταποκρίνεσθαι 


ἀντικεῖσθαι. 


ἀντιλαμβάνεσθαι 


ἀπειθής . 
ἀπειλή ‘ 
ἀποδεικνύναι 
ἀποβολή . 
"ἀπολούεσθαι 
ἀποστολή - 
ἀπρόσκοπος.- 
ἀπωθεῖσθαι. 
ἄρα; or ἄρα; 
ἀροτριᾶν. 
"ἀσφάλεια ς 
"ἄτοπος : 
ἀχάριστος ὁ 
βάρβαρος . 
βιωτικός 
βυθίζειν - 


δέησιν ποιεῖσθαι 


δεκτός. 5 





ee eeeeeeeee#e#8e#eteee-e . . ς.υν ὁ ὁ ὁ ὁ ὁ ὁ ὁ ef ὁΚὁ © 9 @ @ 


ΧΙ. 44 
xxl. 34 
xxl. 24 


Xxill, 14 

ix. 54 

xii. 36 
3 


Xxiv. 25 
vi. II 
xiv. 12 
xiv. 6 

2 
i. 54 
i. 17 


vi. 35 


xiii, 15 
xxill. 14 


5 


? XXv. 21 
2 
XXV. 14 
Xxlv. 23 


xx. 35 
Xxvi. 19 
2 
2 
XXVii. 22 
xxii, 16 

i, 25 
xxiv. 16 


3 


viii, 30 


Vv. 23 
2 


2 


1 Cor, xiv. 8 
Te heavens 

2 
2 Cor. iii. 14 

5 

10 

2? 
ΒΗ 1 22 
Philem. 12 
Gal. v. 12 
Gal Suit 2 

4 

3 


Rom. xi. 9 
Kom, ix. 20 


4 


Rom. i. 30 
Eph. vi. 9 

2 
Rom, xi. 15 
1 Cor, vi. 11 


3 

2 

2 
Gal. ii. 17 
I Cor. ix. 10 
Te heavens 
AAV 11... 

4 

2 
Phil. i. 4 

2 


2 Tim. ili. 6 
I Tim. iv. 13 


2 
2 Tim. iii. 9 


2 
1 Tim. vi. 2 


3 


1 Tim. i. 19 


2 Tim. iii. 2 


1 Tim. vi. 9 
1 Tim. ii. 1 














lvi TIIE GOSPEL ACCORDING TO S. LUKE [δ 6. 
| 5. LUKE. S. PAUL. 
| Gosp. Acts. Main. Past. 
διαγγέλλειν. 4 ix. 60 xxi. 2617) Ἔπι. 15: 17 
διαιρεῖν P 5 Xv. 12 1 Cor. xii. 11 
διαταγή : 5 vii. 53 Rom, xiii. 2 
διερμηνεύειν ἦ Xxiv. 27 | ix. 36 4 
δόγμα. A : il. I 2 2 
δρόμος 5 : 2 2) ΤΙ νον 
δυνάστης - ὃ Ἷ: 52 viii, 27 1 Tim. vi. 15 
εἰ δὲ καί : 5 xi, 18 4 
ἐμφανής : : X. 40 Rom, x. 20 
ἔνδοξος Ε a 2 2 
ἐνδύεσθαι . 5 XXxiv. 49 14 
évKakew ς ὦ Xviil. I 
ἔννομος Ξ : xix. 39 | I Cor. ix. 21 
ἐξαρτίζειν . : ΧΧΙ. δ 2 Tim. iii. 17 
ἐξουθενεὶν : 2 iv. II 8 
ἐξουσία τ. σκότους xxii. 53 Col. i. 13 
ἐξουσιάζειν. Ὁ XX 25 3 
ἐπαινεῖν , 6 xvi. 8 
ἐπαναπαύεσθαι. χ. 6 Rom. ii. 17 
ἐπέχειν i δ xiv. 7 2 Phil. ii. 16 1 Tim. iv. 16; 
ἐπιείκεια ὁ. : XKIV. 4.-}} 2 (ΘΟΥ. ΣΙ 
ἐπιμελεῖσθαι : 2 1 Tim. iii. 5 
ἐπίστασις. : xxiv. 12 | 2 Cor. xi. 28 
ἐπιφαίνειν A i. 79 XXvil. 20 2 
εὐαγγελιστής A xxl. 8 Eph. iv. 11 2 Tim. iv. 5 
εὐγενής ὃ ΧΙΧ 12 1 ΣΠΊΠ ΤΟΣ 1 26 
εὐσεβεῖν . Ξ XVii. 23 1 Tim. v. 4 
ζέειν τ. πνεύματι. xviii, 25 | Rom. xii. 11 
ζημία. . : 2 2 
ζωγρεῖν : : v. 10 2 Tim. ii. 26 
*twoyovety . ° XVii. 33 | vii. 19 1 Tim. vi. 13 
θέατρον : ὃ 2 1 Cor. iv. 9 
KadjKew . : Xxii. 22 | Rom. i. 28 
κατευθύνειν. 5 i. 79 2 
κινδευνεύειν. - Vili. 23 2 1 Cor. xv. 30 
κραταιοῦσθαι - 2 2 
κυριεύεν . 5 Xxil. 25 5 1 Tim. vi. 15 
λείπειν = fail : XVill. 22 2 
μαρτύρεσθαι. ° 2 3 
μεθιστάναι -ew Xvi. 4 2 2 
μεθύσκεσθαι Ὁ ΧΙ, 45 2 
μερίς. . . x. 42 2 2 
μεταδιδόναι. - iii. II 4 
νομοδιδάσκαλος. ν. 17 ν. 34 1: πη 7 
γνοσφίζεσθαι. 3 2 Tit. ii, 10 
νουθετεῖν . ° ΧΧ. 31 
ξενία. : 2 Xxvill. 23} Philem. 22 
ξυρᾶσθαι . ° xxl. 24 2 








§ 6.} 


ὁμοθυμαδόν. 


ὀπτασία . 
ὁσιότης . 
ὀψώνιον ° 
παγίς. . 
πανοπλία. 
πανουργία. 
πάντως . 
παραγγελία. 
παρασκευάζειν 
παραχειμάζειν 
παροξύνεσθαι 
παρρησιάζεσθαι 
πατριά . 
πειθαρχεῖν. 
περίεργος . 
περιποιεῖσθαι 
ἐπὶ πλεῖον. 
πληροφορεῖν 
πολιτεία. 
πολιτεύεσθαι 
πορθεῖν ° 
πρεσβυτέριον 
πρεσβύτης. 
προδότης - 
προειπεῖν ς 
προθυμίας 
προιδεῖν : 
προκόπτειν. 
πρόνοια a 
mpooplfev , 
προπετής 
κατὰ πρόσωπον 
ῥαβδίξειν , 
σέβασμα. 
σκοπεῖν ὃ 
στοιχεῖν τ 
συγκαθίζειν. 
σνυγκλείειν ς 
συγχαίρειν. 
συμβιβάζειν. 
συναντιλαμβάνειν 
σύνδεσμος. 
συνέκδημος . 
συνεσθίειν . 
συνευδοκεῖν . 
συνοχή = 
συστέλλειν, 


5. LUKE. 
Gosp. Acts. 
Io 
2 Xxvi. I9 
1. 75 
iil, 14 
xxi. 34 
xi, 22 
xx, 23 
iv. 23 3 
2 
x. 10 
2 
XVii. 16 
"᾿ wee 7 
ii. 4 iii. 25 
xix. 19 
Xvil, 33 | xx. 28 
3 
1 1 
xxii. 28 
Xxlil. I 
ix. 21 
xxii. 66 | xxii. 5 
i, 18 
vi. 16 vil. 52 
i. 16 
Xvii. 1] 
ii, 32 
ii, 52 
Xxlv. 2 
iv. 28 
xix. 36 
ii. 31 2 
xvi. 22 
XVli. 23 
xi. 35 
xxl. 24 
xxii. 55 
v. 6 
3 
3 
X. 40 
vill. 23 
xix. 29 
xv. 2 2 
xi. 48 2 
xxi. 25 
v. 6 


CHARACTERISTICS, STYLE, AND LANGUAGE 


lvii 


S: PAur: 


Main. 


Past. 





Rom. xv. 6 
2)\Cor: xia 
Eph. iv. 24 


Rom. xi. 9 


un Ρ- 


1 Th. iv. 2 


1 Cor. xvi. 6 
I Cor. xiii. 5 


2 
Eph, iii, 15 


3 
Eph. ii. 12 
Phil. i. 27 

2 


Philem. 9 
2 


4 
Gal. iii. 8 

2 
Rom. xiii. 14 


5 


2 
2 Cox. xi. 25 
2 Th. ii. 4 

5 

4 
Eph. ii. 6 


3 
4 


Rom. viii. 26 


2 


3 
2 Cor. viii. 19 


2 


2 


ΕΞ 
2 Cor. ii. 4 


1 Cor. vii. 29 


2 


Tit. iii. 12 


Tit. iii, 1 
I Tim. v. 13 
1 Tim. iii. 13 


XN 


1 Tim. iv. 14 
Mite 1-2 
2 Tim. iii. 4 


2 Tim. iii. 4 


viii THE GOSPEL ACCORDING TO S. LUKE [ξ 6. 





owuatikds . 
τὸ σωτήριον, 
σωφροσύνη. 
τετράποδα. 
Ἀτήρησις . 
δοῦναι τόπον 
ὕβρις . . 
ὑπήκοος 3 
ὑπωπιάζειν. 
ὑστέρημα. 
φάσκειν 3 
φιλανθρωπία 
φιλάργυρος. 
φόρος. . 
φρόνησις. . 
χαρίζεσθαι. 
χαριτοῦν ς 
χειροτονεῖν . 
χρῆσθαι . 








5. Luks. S. PAUL. 
Gosp Acts. Main Past 
| 
ὦ eels 22 1 Tim. iv. 8 
. . 2 Xxviil. 28 Eph. vi. 17 
. . XXVi. 25 ? 
δ ° 2 Rom. i. 23 
: . 2 I Cor. vii. 19 
. . Xiv. 9 2 
. 5 2 2 Cor. xii. 10 
4 5 vii. 39 2 
. τ SVL. 5 I Goraixee27 
. . Xxl. 4 8 
5 ° 2 Rom, i. 22 
A ξ XXVili. 2 Tit. iii. 4 
° τ ΧΥ! a4 2 Tim. iii, 2 
. : 2 2 
. See Sy Eph. i. 8 
. Oui Ὁ 4 15 
. - | 1. 25 Eph. 1. 6 
. ° xiv. 23 | 2 Cor. viii. 19 
e e 2 7 2 





(2) Expressions peculiar to S. Luke and S. Paul and the 


ἄμεμπτος . 
ἀναγκαῖος . 
ἀνάμνησιι. . 


ἀνταποδιδόναι 
ἀξιοῦν, . 
ἀποκεῖσθαι 

ἀπολύτρωσις.. 
ἀσφαλής . 
ἀφιστάν.. ὁ 
βουλή. Ξ 
διαμαρτύρεσθαι 


δι’ ἣν αἰτίαν, 
ἐκφέρειν . 
ἐκφεύγεν . 
ἐνδυναμοῦν ς 
ἐντυγχάνειν. 
ἐπίθεσις 

καταργεν . 
λειτουργεῖν. 





Lpistle to the “ἰεόγοτυς. 





Gosp. | Acts. Main. Past. 








i. 6 3 
2 4 Tit. iil, 14 
[xxil. 19] 2 
2 4 
vii. 7 2 200 hs ΕΣ 11 1 1ηλο  ν Τ 
xix. 20 Col. i. 5 2 Tim. iv. 8 
xxi, 28 
3. | Phil. iii. 
4 6 2) Cor.gxilas 2 
2 7 2 
xvi, 28 Q 1 Thy ν δ 3 
Vili. 47 3 B 
XV, 22 4 © Dim) view 
xxl. 36 2 3 
ix. 22 3 3 
XXV. 24 3 
vill. 18 2 
xiii. 7 24 2 Tim. i. 10 


xiii. 2 | Rom. xv. 27 








88.) CHARACTERISTICS, STYLE, AND LANGUAGE lix 


Gosp. Acts. Main. Past. Heb. 

λειτουργία . -| 1. 23 3 2 
μεταλαμβάνειν 4 2 Tim. ii. 6 2 
νυνί A : 2 18? 2? 
"ὁρίζειν. Sal xxiine2 2 5 Rom. i. 4 iv. 7 
παραιτεῖσθαιν 5 XXV. II 4 | 3 
παράκλησις. 2 4 19 1 Tim. iv. 13 | 3 
περιαιρεῖν ς. 2 2 Cor. ili. 16 ΣΟ ΤΙ 
περιέρχεσθαι. 2 ΤΩΣ veut sh) xi 37, 
σκληρύνειν . xix. 9 | Rom. ix. 18 4 
Tags ao Bess 2 6 
τυγχάνειν . | XX. 35 5 3 2 Tim. ii. 10 2 
ὑποστέλλειν. 2 Gal. il. 12 x. 38 
χρίειν. . | iv. 18 2 2A Corte 25 i. 9 








(3) Expressions peculiar to S. Luke’s Writings and to the 
Epistle to the Hebrews. 


ἀναδέχεσθαι3, ἀναθεωρεῖν ξ, ἀναστάσεως τυγχάνειν ἢ, "ἀνορθοῦνξ, ἀνώτερον }, 
"ἀπαλλάσσεινξ, ἀπογράφεσθαιξ, ἀρχηγόςξ, ἀσάλευτος!, ἀστεῖος!, ἄστρονΐ, 
5 Sopdet, διατίθεσθαι ὃ, μετ᾽ εἰρήνης ἢ, εἰσιέναι ξ, ἐκλείπειν ὃ, ἦ ἐνοχλεῖν ξ, ἔντρο- 
μοςξ, ἐπιστέλλειν ξ, eowrepos}, " εὔθετος ᾿, lepatelat, ἱλάσκεσθαι}, καταπαύειν κα, 
καταφεύγειν ξ, κεφάλαιον ξ, λύτρωσιςξ, μέτοχοιξ, ὀρθός}, παλαιοῦν, εἰς τὸ 
παντελές !, "παραλύεσθαι ξ, παροικεῖν Σ, " παροξυσμόςξ, πατριάρχης ἵ, περικεῖσθαί 
τιξ, πόρρωθεν ἢ, συναντᾷν $, σχεδόν FZ, τελείωσις 3, ὕπαρξις 8. Excepting ἀναθεωρεῖν, 
ἀναστάσεως τυγχάνειν, ἀνώτερον, ἐσώτερος, and εἰς τὸ παντελές, all the above are 


in LXX. 


(4) EZxpressions not found in the other Gospels and more frequent 
in S. Lukes Writings than in all the rest of N.T. 


ἀγαλλίασις ὃ, αἰνεῖν ἃ, “ἀναπέμπειν ἑ, ἀνθ᾽ ὧν ἢ, ἀπολογεῖσθαιβ, dopddeca FZ, 
5 ἀτενίζειν 32, * ἄτοπος ἵ, ἀφιστάναι 49, βουλή ὃ, βρέφος 8, διαμαρτύρεσθαι ᾿', διαπορ- 
εὐεσθαιξ, ἐγκαλεῖν %, ἔμφοβος §, ἐξαποστέλλειν 1,9, ἐπέρχεσθαι, "ἐργασία ᾧ, ἐσθής, 
εὐαγγελίζεσθαι ξ ἢ, ἐφιστάναι "", "ἡσυχάζειν t, κατάγειν ᾿, καταντᾷν ὃ, “κατέρχεσθαι 
ε. 4, ὁ λόγος τοῦ κυρίου ξ, μεθιστάναι, μερίς ὃ, μήν 'ῷ, ἀπὸ τοῦ viv}, ὀπτασία ΐ, 
*opivew $, παύεσθαιϑ,, τὰ περί ts, πρεσβυτέριον Z, προέρχεσθαι c. $, "προσάγειν ε. ἣ, 
πυκνόςξ, σιγᾷν ἃ, σπεύδειν ἢ, "στεῖρα Ξἕ, συναντᾷν ἑ, ὑπάρχειν (excluding τὰ ὑπάρ- 
χοντα) 22, ᾿δὑποδέχεσθαιξ, "ὑπολαμβάνειν ὃ, ὑποστρέφειν 53 : and several others 
which occur twice in Luke and once elsewhere. All of these occur in LXX, 
except ἀναπέμπειν. 


(5) Expressions found in one or more of the other Gospels, but more 
Jrequent in S. Luke’s Writings than in all the rest of N.T. 
ἄγειν ¢.44, *axpiBas, -έστερον 8, ἐπ᾽ ἀληθείας 8, ἀμφότεροι 8, 

ἀνάγειν 7, * ἀναιρεῖν 2, ἀνιστάναι «. $9, ἀντιλέγειν 5, ἀπαγγέλλειν «. 35, 

ἀποτάσσειν ἑ, αὔριονξ, καὶ αὐτός, ἄφεσις ἁμαρτιῶν 8, βοᾷν εξ, 

ae φωνή ὦ. ὃ, δεῖσθαι 1,7, διαμερίζειν 8, διανοίγειν 1, διαστρέφειν ὃ, 

ἰασώζειν δ, διατάσσειν 5, διέρχεσθαι ς«. 53, διηγεῖσθαι, δοῦναι 1, 


ix THE GOSPEL ACCORDING TO 5. LUKE [8 6. 


fav $, ἐγγίζειν ᾿ξ, ἔθος τ 10 εἰ δὲ μήγεϑβ, εἷς eS τ εἰσάγειν ὃ, εἰσ- 
φέρειν 5. SEG τὴς UT, ἔκστασις ὃ, ἐλεημοσύνη Ὁ, a ae 
ἐμπλήθειν ὃ 3s evade §, ἐξάγειν 5 8, ἐξαίφνης 4 ty ee 5 pie i 
ἐξιστάναι "τ᾽ δ᾿» ἐπιλαμβάνεσθαι" 7 ee .§, ἐπισκέπτεσθαιΐ, ἔτος 38, 
ἐν ταῖς ἡμέραις 12, καθ᾽ ἡμέραν 93 2, θαυμάζειν ἐπίξ, Ἔἰᾶσθαι3 3, ἰδοὺ 
γάρξ, ἱκανός ¢. Fh, ἵματεσ μὸν ἢ, καθαιρεῖν ἢ, SERIE τῆ κατανοεῖν 8, 
καταφιλεῖν ὁ 3» κολλᾶσθαι 4 τ᾽ που τορτος τ, Wade 8». Se ὃ, kwAvewi2, 
πᾶς ὃ λαός ‘if, μεγαλύνειν ξ §, * μεσονύκτιον 3, μνῆμα 4 νομίζειν ὃ, νομι- 
KOS 8, ἡ SIT 5, ὀνόματι 48, ὀρθῶς 8, πανταχοῦ 3, εἰπεῖν ὧν λέγειν 
SEIS πὶ it ἐποππηγένεαθαι Cotes "παρατηρεῖν, ταΡ ΧΘΏΝ Fa » περί- 
χωρος ἢ, πήρα δ, πληθεῖν ᾿ξ, " πλῆθος ᾿ξ, πλήν 18, * πλήρης ξ΄, προσ- 
δοκᾷν 5.) peas 13, Ee ee 4, ῥύμη, σαλεύειν 8, Ἔν 
διὰ σπυματος 7 8, Oupepeauals ἢ, Sea 7, συλλαλεῖνξ, *ovdAdXap- 
Bavev;, paar ean ἕξ, σύν «. τὰ; συνέρχεσθαι 1 3, Ni εἰ 
συντιθέναι ἵ, τάσσειν τ τετράρχης 5, τίς εξ ὑμῶν, ὃ ὃν oe 
ὑβρίζειν 8, τὰ ὑπάρχοντα 2, ὑποδεικνύναι eS ro χαλᾷν $ 3 ὡσεί 38. 
Excepting 4 ἄκριβ )έστερον, ἄφεσις ἁμαρτιῶν, ἐξαυτῆς, ὀνόματι, τετράρχης, 
and τίς ἐξ ὑμῶν, all the above are found in LXX. 

To these may be added a few which are specially frequent in 
Luke’s writings, although not ne excess of the rest of N.T. taken 
together : ἄρχεσθαι: 3, ἄχρι 6.29, δέχεσθαιξ 8, ἐπιτάσσειν $s, ὁ λόγος 
τοῦ Θεοῦ δ, λύχνοςς, παραγγέλλειν τὲ, προσπίπτειν +, προσδέχεσθαι τ, 
σχίζειν 3, τρέφειν $, τροφή ξ, χάρις twenty-five times in Lk. and Acts, 
not in Mt. or Mk., and only thrice in Jn. 

Phrases which indicate the expression of emotion are unusually 
common, and belong to the picturesqueness of Luke’s style; e.g. 
φόβος μέγας ξ, χαρὰ μεγάλη Or πολλή, φωνὴ μεγάλη $3. 

Equally remarkable is his fondness for ἀνήρ, where others have 
ἄνθρωπος or εἷς or nothing. Thus, vi. 8 τῷ ἀνδρί, Mt. and Mk. τῷ 
ἀνθρώπῳ; Vill. 27 ἀνήρ τις, ΜΚ. ἄνθρωπος ; ix. 28 ἀνήρ, Mt. ἄνθρωπος. 
Mk. εἷς ; XXII. 50 ἀνήρ, Mt. ἄνθρωπος, Mk. nothing. Comp. v. 8, 
12, 18, vill. 38, 1x. 30, xxii. 63: and the word is very much more 
frequent i in Lk. than in all the other Gospels together. 

The expression παῖς αὐτοῦ or σου in the sense of “God's servant” 
is peculiar to Lk. in N.T. (i. 54, 69 ; Acts 1.12.2 1... 28,27. 30} 
with the exception of Mt. xi. 18, which is a quotation from Is. 
xlil. 1. 


(6) Expressions frequent in S. Luke’s Writings and probably 
due to Hebrew Influence. 


The frequent use of ἐγένετο is discussed at the end of ch. i. 
Add to this Luke’s fondness for ἐνώπιον, which does not occur 
in Mt. or Mk. and only once in Jn. (xx. 30). It is found more 
than thirty times in Lk. and Acts, especially in the phrase ἐνώπιον 
τοῦ Θεοῦ (i. 19, 75, ΧΙ]. 6, XVI. 15) Or κυρίου (i. 15). With this com- 





§6.] CHARACTERISTICS, STYLE, AND LANGUAGE 1xi 


pare πρὸ προσώπου τινός (Vil. 27, ix. 52, x. 1) and cane πρόσω- 
tov τινος (il. 31). The frequent use of ἰδού (1. 38, 11. 34, 48, 
ΠῚ 25;.27,.34; etc.) and καὶ idov (1. 20, 31, 36, 1]. 25, V. 12, ΝΣ 12: 
7, ete); of ῥῆμα for the matter of what is spoken (i. 65, il. 15, 
19, 51); of οἶκος in the sense of “family” (i. 27, 33, 69, 1]. 4, 
X. 5, xIx. 9); of εἰς in the sense of τις (v. 12, 17, Vill. 22, Xill. 10, 
xx. I) or Of πρῶτος (xxiv. 1); Of ὕψιστος for “the Most High ᾽ 
(i. 32, 35, 76, Vi. 35), illustrates the same kind of influence. So 
also do such expressions as ποιεῖν ἔλεος μετά (i. 72, X. 37) 
and μεγαλύνειν ἔλεος μετά (1. 58); ποιεῖν κράτος (i. 51); ἐκ 
κοιλίας μητρός (i. 15); combinations with ἐν τῇ καρδίᾳ or ἐν 
ταῖς κι, such as διαλογίζεσθαι (iil. 15, ν. 22; Comp. xxiv. 38), διατη- 
ρεῖν (ii. 51), θέσθαι (1. 66, xxi. 14), συνβάλλειν (11. 19); ἐν ταῖς 
πέρας (i: 5, 39, 1-1, Iv. 2, 25; Vv. 35, etc) 5 Τῇ ἡμέρᾳ τοῦ σαβ- 
βάτον (xili. 14, 16, xiv. 5); with perhaps διὰ στόματος (i. 70), 
where both the expression and the omission of the article seem to 
be Hebraistic: in LXX we commonly have, however, ἐν τῷ στόματι 
or ἐκ τοῦ στόματος. Nearly all these expressions are found in the 
Acts also, in some cases very often. The frequent use of peri- 
phrastic tenses has been pointed out above (p. li) as being due 
in many cases to Hebraistic influence. The same may be said of 
the attributive or characterizing genitive, which is specially common 
invicuke(iv.'22;) xvi. 8, 9, xvii. 6; comp. x. 6, xx. 34, 36); 
and of the frequent use of καὶ αὐτός (ii. 28, v. 1, 17, Vili. 1, 22, 
ΣΙΝ II, X1x. 2), Kal αὐτῇ (ii. 37), and καὶ αὐτοί (xiv. 1, xxiv. 14) 
after ἐγένετο, καὶ ἰδού, and the like. Phrases like δοξάζειν τὸν 
Θεόν (ν. 25, 26, vil. 16, ΧΙ]. 13, XVil, 15, XVill. 43, xxiii. 47), ὃ 
λόγος τοῦ @cos (v. I, Vili. 11, 21, ΧΙ. 28), and ἐπαίρειν τὴν 
φωνήν (xi. 27) may be placed under ‘the same head; and they all 
of them occur several times in the Acts. 

In common with other N.T. writers S. Luke uses several 
Hebrew words, which may be mentioned here, although they are 
not specially common in his writings: ἀμήν (iv. 24, xii. 37, Xvill. 
17, etc.), βεεζεβούλ (xi. 15, 18, 19), γέεννα a 5), πάσχα ie 4I, 
Sei αν 75:8) 11, 13; 15), σάββατον (IV. 16," Savile, i285 G78 'o) 
etc.), σατανᾶς (s BARES. ΧΙ 1.8... ΧΙ ΤΟ; etc. ). Three others occur 
once in his Gospel and nowhere else in N.T.; Baros (xvi. 6), 
κόρος (xvi. 7), σίκερα (i. 15). Other words, although Greek in 
origin, are used by him, as by other N.T. writers, in a sense which 
is due to Hebrew influence ; ἄγγελος (i. 11, 13, 18, etc.), ypap- 
ματεύς (V. 21, 30, Vi. 7, 1x. 22, etc.), διάβολος (iv. 2-13, vill. 12), 
ἔθνη (ii. 32, XVill. 32, ΧΧΙ. 24 bis, etc.), εἰρήνη (1. 79, 11. 29, Vil. 50, 
etc.), κύριος (i. 6, 9, 11, 15, etc.) ; and ἐφημερία (i. 5, 8) is a Greek 
word specially formed to express a Hebrew idea. 


Ixti THE GOSPEL ACCORDING TO 8. LUKE [8 8. 


(7) Miscellaneous Expressions and Constructions which are 
specially frequent in S. Luke's Writings. 


In his use of the article he has several favourite constructions. 
He is very fond of ἐν τῷ followed by a present infinitive to express 
time during which (i. 8, 21, il. 6, 43, Vv. I, 12, vill. 5, 42, etc.) or 
by an aorist infinitive to express time a/fer which (11. 27, iil. 21, 
ix. 34, 36, xi. 37, etc.); also of rod with an infinitive to express 
purpose or result (i. 73, 11: 27, ν. 7, ΧΙ. 42, etc.). He frequently 
employs τό to introduce a whole clause, especially interrogations, 
much as we use inverted commas (i. 62, ix. 46, xix. 48, xxii. 2, 4, 
23, 24, 37). 

In the case of certain verbs he has a preference for special 
constructions. After verbs of speaking, answering, and the like 
he very often has πρός and the accusative instead of the simple 
dative. Thus, we have εἰπεῖν πρός (i. 13, 18, 28, 34, 61, ii. 34, 48, 
49, etc.), λαλεῖν πρός (1. 19, 55, ll. 15, 18, 20, ΧΙ]. 3, etc.), λέγειν 
πρός (iv. 21, ν. 36, Vil. 24, Vill. 25, ix 22. etc.), ἀποκρίνεσθαι πρός 
(iv. 4, vi. 3, Χχῖν. 5 ?), γογγύζειν πρός (Vv. 30), συνζητεῖν πρός (xxii. 23), 
συνλαλεῖν πρός (iv. 36). It often happens that where Mt. or Mk. 
has the dative, Luke has the accusative with πρός (Mt. ix. 11; Mk. 
i. 16; Lk. v. 30). Whereas others prefer ἐξέρχεσθαι ἐκ, he has 
ἐξέρχεσθαι ἀπό (iv. 35, 41, V. 8, vill. 2, 29, 33, 35, 38, IX. 5, etc.), 
and for θαυμάζειν τι he prefers θαυμάζειν ἐπί τινι (11. 33, iv. 22, 
IX. 43, Xx. 26). For θεραπεύειν νόσους he sometimes has θεραπεύειν 
ἀπὸ νόσων (V. 15, Vil. 21, vill. 2). He is fond of the infinitive after 
διὰ τὸ (ii. 4, Vill. 6, ix. 7, xi. 8, xvili. 5, etc.), μετὰ τὸ (xii. 5, xxi. 
20), and πρὸ τοῦ (ii. 21, xxil. 15). The quite classical ἔχειν τι is 
common (vii. 42, 1x. 58, xi. 6, ΧΙ]. 17, 50, xiv. 14). His use of the 
optative has been mentioned above (p. li). 

Farticiples with the article often take the place of substantives 
(ii. 27, iv. 16, Vill. 34, ΧΧΙΪ. 22, xxiv. 14). They are frequently 
added to verbs in a picturesque and classical manner: ἀναστάντες 
ἐξέβαλον (iv. 29), καθίσας ἐδίδασκεν (Vv. 3), σταθεὶς ἐκέλευσεν (xviii. 
40), στραφεὶς ἐπετίμησεν (ix. 55), etc. They are sometimes strung 
together without a conjunction (11. 36, iv. 35, v. 11, 19, 25, etc.). 

S. Luke is very fond of πᾶς, and especially of the stronger 
form ἅπας. It is not always easy to determine which is the right 
reading ; but ἅπας is certainly very common (ili. 21, iv. 6, v. 26, 
Vill. 37, 1X. 15, xix. 37, 48, xxlli. 1; also in Acts). Elsewhere in 
N.T. ἅπας is rare. Not unfrequently Luke has πᾶς or ἅπας where 
the others have nothing (iti, ΤΕ 10, 21, ἵν. 37 Vv. τι, 28, vi. 10, 17, 
19, 30, Vil. 35, etc.). πᾶς ὁ λαός and ἅπας 6 A. are very freq. 

In the use of certain prepositions he has some characteristic 
expressions : eis Ta ὦτα (i. 44, ix. 44) and εἰς τὰς ἀκοάς (vii. I), ἐν 
rots ὠσίν (iv. 21) and ἐν μέσῳ (11. 46, Vill. 7, X. 3, ΧΧΙ. 21, ΧΧΙΪ, 27, 55, 





6] CHARACTERISTICS, STYLE, AND LANGUAGE [χιη 


XXIV. 36); κατὰ τὸ ἔθος (1. 9, 11. 42, Xxil. 39) τὸ εἰθισμένον (1. 27)s 
τὸ εἰωθός (iv. 16), τὸ εἰρημένον (ii. 24), and τὸ ὡρισμένον (xxii. 22); 
παρὰ τοὺς πόδας (vil. 38, Vill. 35, 41, xvil. 16), whereas Mark has 
πρὸς τ. πόδας (V. 22, Vil. 25). Luke is very fond of σύν, which 
is rather rare in the other Gospels but is very frequent in both of 
Luke’s writings. Sometimes he has ovv where the others have 
μετά (Vili. 38, 51, xxii. 14, 56) or καί (xx. 1) or nothing (v. 19). 

The pronouns αὐτός (see below) and οὗτος are specially common. 
The latter is added to a numeral, τρίτην ταύτην ἡμέραν (xxiv. 21), 
to make it more definite. τίς ἐξ ὑμῶν ; is almost peculiar to him 
(xi. 5, ΧΙ]. 25, xiv. 28, xv. 4, xvil. 7), and so also is tis ἐστιν οὗτος 
os; (ν. 21, vil. 49). ‘Lhe indefinite τὰς with nouns is freq. 

In using conjunctions he is very fond of combining δέ with καί, 
a combination which occurs twenty-six times in his Gospel (ii. 4, 
lil. 9, 12, iv. 41, V. 10, 36, vi. 6, ix. 61, etc.) and seven in the Acts. 
It is rare in the other Gospels. His Hebraistic use of καὶ αὐτός, 
αὐτή Or αὐτοί, and of καὶ ἰδού, to introduce the apodosis to ἐγένετο 
and the like, has been pointed out above (p. lxi). But Luke is 
also fond of καὶ αὐτός at the beginning of sentences or independent 
Clauses) (1.617, 22:1} 11s). 23, Iv. 15, γὼ 37, Vl. 20, XV. 14,,ete.),.and 
of καὶ οὗτος, which is peculiar to him (i. 36, vill. 41?, xvi. 1, 
xx. 28). In quoting sayings he most frequently uses δέ, and εἶπεν 
δέ occurs forty-six times in the Gospel and fourteen in the Acts. 

t is not found in Mt. or Mk., and perhaps only once in Jn. 
(xii, 6 [viil. 1 1,] ix. 37°): they prefer ὁ δὲ εἶπεν, or καὶ λέγει, κιτιλ. 
Luke also has ἐλεγεν δέ nine times in the Gospel ; it occurs twice 
in Mk., once in Jn., and never in Mt. Five times he begins a 
sentence with καὶ ὡς (temporal), which is not found elsewhere in 
N.T. (xv. 25, xix. 41, xxii. 66, xxili. 26; Actsi. 10). The inter- 
rogative εἰ is found eighteen times in Gospel and Acts (vi. 7, 9, 
ΧΙ. 23, xiv. 28, 31, xxil. 49, 67, etc.), εἰ δὲ μήγε five times, and ei 
ἄρα twice. All of these are comparatively rare elsewhere. 

The idiomatic attraction of the re/ative is very common in both 
Deeks) (1: 4. 11. 20,111.19, v.9, 1x, 36, 43, xu. 46, xv. 16, xix. 37, 
etc.): it is rare in Mt. and Mk., and is not common in Jn. 

After τοῦτο he has ὅτι in Gospel and Acts (x. 11, xil. 39, etc.) ; 
Mt. and Mk. never; Jn. only after διὰ τοῦτο. 

He is fond of combinations of cognate words, 6... φυλάσσοντες 
φυλακάς (ii. 8), ἐφοβήθησαν φόβον μέγαν (il. 9), βαπτισθέντες τὸ βάπ- 
τισμα (Vil. 29), ἣ ἀστραπὴ ἀστράπτουσα (xvil. 24). Some of these 
are Hebraistic, especially such as ἐπιθυμίᾳ ἐπεθύμησα (xxii. 15). 


(8) Expressions probably or possibly medical, 


It was perhaps not until 1841 that attention was called to the 
existence of medical phraseology in the writings of S. Luke. In the 


ixiy THE GOSPEL ACCORDING TO 5. LUKE (§ 6. 


Gentleman’s Magazine for June 1841 a paper appeared on the 
subject, and the words ἀχλύς (Acts ΧΙ. 11), κραιπάλη (Lk. xxi. 34), 
παραλελυμένος (v. 18, 24; Acts viil. 7, 1x. 33), παροξυσμός (Acts 
XV. 39), συνεχομένη πυρετῷ μεγάλῳ (Lk. iv. 38), and ὑδρωπικός 
(xiv. 2) were given as instances of technical medical language. 
Since then Dr. Plumptre and others have touched on the subject ; 
and in 1882 Dr. Hobart published his work on Zhe Aledical 
Language of St. Luke, Dublin and London. He has collected 
over 400 words from the Gospel and the Acts, which in the main 
are either peculiar to Luke or are used by him more often than 
by other N.T. writers, and which are also used (and often very 
frequently) by Greek medical writers. He gives abundant quota- 
tions from such writers, that we may see for ourselves; and the 
work was well worth doing. But there can be no doubt that the 
number of words in the Gospel and the Acts which are due to 
the Evangelist’s professional training is something very much less 
than this. It may be doubted whether there are a hundred such 
words. But even if there are twenty-five, the fact is a considerable 
confirmation of the ancient and universal tradition that “‘ Luke the 
beloved physician” is the author of both these books. Of 
I) Hobart’s long list of words more than eighty per cent. are 
found in LXX, mostly in books known to S. Luke, and sometimes 
occurring very frequently in them. In all such cases it is more 
reasonable to suppose that Luke’s use of the word is due to his 
knowledge of LXX, rather than to his professional training. In 
the case of some words, both of these causes may have been at 
work. In the case of others, the medical training, and not famili- 
arity with LXX, may be the cause. But in most cases the prob- 
ability is the other way. Unless the expression is known to be 
distinctly a medical one, if it occurs in books of LXX which were - 
known to Luke, it is probable that his acquaintance with the ex- 
pression in LXX is the explanation of his use of it. If the expres- 
sion is also found in profane authors, the chances that medical 
training had anything to do with Lk.’s use of it become very 
remote. It is unreasonable to class as in any sense medical such 
words as ἀθροίζειν, ἀκοή, ἀναιρεῖν, ἀναλαμβάνειν, ἀνορθοῦν, ἀπαιτεῖν, 
ἀπαλλάσσειν, ἀπολύειν, ἀπορεῖν, ἀσφάλεια, ἄφεσις. εἴς. etc. All of 
these are frequent in LXX, and some of them in profane authors 
also. 

Nevertheless, when Dr. Hobart’s list has been well sifted, there 
still remains a considerable number of words, the occurrence or 
frequency of which in S. Luke’s writings may very possibly be due 
to the fact of his being a physician. ‘The argument is a cumulat- 
ive one. Any two or three instances of coincidence with medical 
writers may be explained. as mere coincidences: but the large 
qumber of coincidences renders this explanation unsatisfactory fort 








§ 6.] CHARACTERISTICS, STYLE, AND LANGUAGE Ixv 


all of them ; especially where the word is either rare in LXX, or 
not found there at all. 

The instances given in the Gentleman’s Magazine require a 
word of comment. Galen in treating of the diseases of the eye 
gives axAvs as one of them, and repeatedly uses the word, which 
occurs nowhere else in N.T. or LXX. Perhaps κραιπάλη, which 
in bibl. Grk. is found Lk. xxi. 34 only, is a similar instance. It 
occurs more than once in Aristophanes, but is frequent in medical 
writers of the nausea which follows excess. In παραλελυμένος we 
have a stronger instance. Whereas the other Evangelists use 
παραλυτικός, Luke in harmony with medical usage has παραλελυ- 
μένος, as also has Aristotle, a physician’s son (Z7¢h, (Vic. 1. 13. 15). 
But this use may come from LXX, as in Heb. xii. 12. That zapo- 
ξυσμός is a medical term is indisputable; but as early as Demos- 
thenes it is found in the sense of exasperation, as also in LXX 
(Deut. xxix. 28 ; Jer. xxxix. [xxxii.] 37). The instance in Lk. iv. 38 
is perhaps a double one: for συνεχομένη is possibly, and πυρετῷ 
μεγάλῳ probably, a medical expression. Moreover, here Mt. and 
Mk. have merely πυρέσσουσα, and in Acts xxviii. 8 we have the 
parallel πυρετοῖς καὶ δυσεντερίῳ συνεχόμενον. In ὑδρωπικός we have 
a word peculiar to Luke in bibl. Grk. and perhaps of purely 
medical origin. 

By adopting doubtful or erroneous readings Hobart makes other instances 
double, ¢.g. ἐπέπεσεν for ἔπεσεν (Acts ΧΙ]. 11), βαρυνθῶσιν for βαρηθῶσιν (Lk. 
xxi. 34). Again, whether or no ἀναπτύσσειν has any medical flavour, Lk. 
iv. 17 must not be quoted in connexion with it, for there the true reading is 
ἀνοίξας. 

To the examples given in the Gen/leman’s Magazine may per- 
haps be added such instances as δακτύλῳ προσψαύειν (xi. 46), where 
Mt. has δακτύλῳ κινῆσαι: διὰ τρήματος βελόνης (xvill. 25), where Mk. 
has διὰ τρυμαλιὰς ῥαφίδος : ἔστη ἡ ῥύσις τοῦ αἵματος (vil. 44), where 
Mk. has ἐξηράνθη ἡ πηγὴ τ. αἵματος : ἐστερεώθησαν ai βάσεις αὐτοῦ 


᾿ καὶ τὰ σφυδρά (Acts ill. 7); and more doubtfully ὀθόνην τέσσαρσιν 


ἀρχαῖς καθιέμενον (Acts x. 11) and ἀνεκάθισεν (vil. 15 ; Acts ix. 40). 

Luke alone relates what may be called the surgical miracle of 
the healing of Malchus’ ear (xxii. 51). And perhaps the marked 
way in which he distinguishes demoniacal possession from disease 
(vi 18, xili. 32; Acts xix. 12) may be put down to medical train- 
ing. His exactness in stating how long the person healed had been 
afflicted (xiii. 11 ; Acts ix. 33) and the age of the person healed 
(vill. 42; Acts iv. 22) is a feature of the same kind. For other 
possible instances see notes on iv. 35, V. 12, Vil. 10. 

The coincidences between the preface of the Gospel and the 
Opening words of some medical treatises are remarkable (see small 
print, pp. 5, 6). -And it is worth noting that Luke alone records 


Christ’s quotation of the proverb, Ἰατρέ, θεράπευσον σεαυτόν 
é 


Ixvi 


THE GOSPEL ACCORDING TO S. LUKE 


[δ 6. 


(iv. 23); and that almost the last words that he records in the 
Acts are S. Paul’s quotation from Is. vi., which ends καὶ ἰάσομαι 


αὐτούς (xxvili. 26, 27). 


The following table will illustrate some characteristics of S. 
Luke’s diction as compared with that of the other Synoptists :— 


S. MATTHEW. 
iii, 10. ἤδη δέ. 
iii, 16. πνεῦμα Θεοῦ. 
ili. 17. φωνὴ ἐκ τ. ovp- 
ανῶν. 


iv. I. ἀνήχθη. 
iv. 5, 8. παραλαμβάνει. 


iv. 12. ἀνεχώρησεν. 

iv. 18. τὴν θάλασσαν. 

iv. 20. ἀφέντες τὰ δίκτυα. 

viii. 2. λεπρὸς προσελθὼν 
προσεκύνει αὐτῷ. 


vill. 4. καὶ λέγει ὁ Ἰησοῦς. 


ix. 2. προσέφερον αὐτῷ 
παραλυτεκόν. 
1χ. 7. ἐγερθείς. 


ix. 8. ἐφοβήθησαν. 


ix. 9. Μαθθαῖον λεγόμενον. 

xii, 50. τὸ θέλημα τ. πατ- 
ρός μου, 

xiii. 7. ἐπὶ τὰς ἀκάνθας. 


xiii, 19. 7. λόγον τ. Ba- 
σιλείας. 

xiii. 20, λαμβάνων. 

xiii. 21. σκανδαλίζεται. 

v. 15. Kalovow λύχνον. 

viii. 21. κύριε. 

vill, 30. ἀγέλη χοίρων 
πολλῶν, 


ix. 18. ἰδοὺ ἄρχων [els] 
προσελθὼν προσκύνει αὐτῷ. 


ix. 18. ἐτελεύτησεν. 


x. 14. ἐξερχόμενοι ἔξω, 


xvi. 15. λέγει. 


S. MARK. 


i. 10. τὸ πνεῦμα. 
i, 11. φωνὴ ἐκ τ. ovpa- 


i. 12. τὸ πν. αὐτὸν ἐκβάλ- 


i. 14. ἦλθεν. 

i. 16. τὴν θάλασσαν. 

i, 18, ἀφέντες τὰ δίκτυα. 

i. 40. λεπρὸς παρακαλῶν 
αὐτὸν καὶ γονυπετῶν. 


i. 44. καὶ λέγει. 


ii. 3. φέροντες πρὸς αὐτὸν 
παραλυτικόν. 
li, 12. ἠγέρθη καὶ εὐθύς. 


li. 12. ἐξίστασθαι. 


ii. 14. Aevely. 

iii. 35. τὸ θέλημα τ. 
Θεοῦ. 

iv. 7. εἰς τὰς ἀκάνθας. 


iv. 14. τὸν λόγον. 


iv. 16. λαμβάνουσιν. 
iv. 17. σκανδαλίζονται. 


iv. 38. διδάσκαλε. 

v. 7. ὁρκίζω σε. 

v. 11. ἀγέλη χοίρων μεγ- 
ἀλη. 

v. 22. ἔρχεται εἷς τῶν ἀρ- 
χισυναγώγων καὶ πίπτει 
πρὸς τοὺς πόδας αὐτοῦ. 


Vv. 23. ἐσχάτως ἔχει. 


v. 29. εὐθὺς ἐξηράνθη ἡ 
πηγή. 

vi. 11. ἐκπορευόμενοι ἐκεῖ- 
θεν. 

viii. 29. ἐπηρώτα. 


S. LUKE. 


iii. 9. ἤδη δὲ καί. 

lil, 22. τὸ wv. τὸ ἅγιο». 

iii. 22. φωνὴν ἐξ οὐρανοῦ 
γενέσθαι. 

iv. i. ὑπέστοεψ εν. 


ἷν. 5, 9. ἤγαγεν, ἀνα- 
γαγών. 

iv. 14. ὑπέστρεψεν. 

v. I. τὴν λίμνην. 

Vv. Il. ἀφέντες πάντα. 

v. 12. ἀνὴρ πλήρη! 
λέπρας πεσὼν ἐπὶ πρόσ- 
wrov ἐδεήθη αὐτοῦ. 

v. 14. καὶ αὐτὸς παρ- 
ἠγγειλεν. 

v. 18. ἄνδρες φέρεντες 
.“.«- παραλελυμένο:, 

ν. 25. παραχρῆμα ἀν- 
αστὰς ἐνώπιον αὐτῶν. 

ν. 26. ἐπλήσθησαν φό- 
βου. 

ν. 27. ὀνόματι Λευείν, 

Vili. 21. τὸν λόγον 7. 
Θεοῦ. 

viii. 7. ἐν μέσῳ τ. ἀκαν- 
θῶν. 

viii. 11. ὁ λόγος τ. Θεοῦ. 
δέχονται. 
ἀφίστανται. 
λύχνον das. 
ἐπιστάτα. 
δέομαί σου. 

ἀγέλη χοίρων 


Vili. 

Vili. 13. 

vill. 16. 

Vili. 24. 

viii. 28. 

viii. 32. 
ἱκανῶν. 

vili. 41. καὶ ἰδοὺ ἦλθεν 
ἀνὴρ καὶ οὗτος ἄρχων τῆς 
συναγωγῆς ὑπῆρχεν" καὶ 
πεσὼν παρὰ τοὺς πόδας 
Ἰησοῦ. 

viii. 42. καὶ αὐτὴ ἀπέ- 
θνησκεν. 

viii. 44. παραχρῆμα 
ἔστη ἡ ῥύσις. 

ix. 5. ἐξερχόμενοι awd, 


13. 


ix. 20. εἶπεν δέ 








| 
| 
i 


817. 
5. MATTHEW. 
Xvi. 20. ἐπετίμησεν. 
xvi. 28. ἀμὴν λέγω ὑμῖν. 


xvii. 4. κύριε. 

xvii. 16. προσήνεγκα. 

xvii. 18, ἐθεραπεύθη ὁ 
παῖς. 

xix. 13. παιδία. 

xxii, 18. γνοὺς τὴν πον- 
nplav. 

XXV1. 20, μετὰ τ. δώδεκα 
μαθητῶν. 

Xxvi. 27. λαβών. 

ΧΧΥΪ. 29. οὐ μὴ ἀπ᾽ ἄρτι. 


ΧΧΥΪ. 41. γρηγορεῖτε καὶ 
προσεύχεσθε. 

xxvi. 64. ἀπ ἄρτι. 

XXVll. 2. ἀπήγαγον καὶ 
παρέδωκαν Πειλάτῳ. 


XXVii, 13. λέγει. 


Xxvil. 57. ἄνθρωπος πλού- 
σιος, τοὔνομα ᾿Ιωσήφ. 


xxvill. 8. ἀπελθοῦσαι. .. 
ἔδραμον ἀπαγγεῖλαι τοῖς 
μαθηταῖς αὐτοῦ. 


THE INTEGRITY OF THE THIRD GOSPEL 


S. MARK. 
Vili. 30. ἐπετίμησεν. 


ix. I. ἀμὴν λέγω ὑμῖν. 
ix. 5. Ῥαββεῖ. 

ix. 18. εἶπα. 

ix. 27. ἀνέστη. 


x. 13. παιδία. 

xii. 15. εἰδὼς τὴν ὑπό- 
χρισιν. 

xiv. 17. μετὰ τῶν δώδεκα. 


xiv. 23. λαβών. 
xiv. 25. οὐκέτι od μή. 


xiv. 38. γρηγορεῖτε καὶ 
προσεύχεσθε. 


xv, I. ἀπήνεγκαν καὶ 


παρέδωκαν Πειλάτῳ. 
XV. 4. ἐπηρώτα. 


xv. 43. Ἰωσὴφ εὐσχήμων 
βουλευτής. 


xvi. 8. ἐξελθοῦσαι . .. 
οὐδενὶ οὐδὲν εἶπαν. 


᾿Ιχν!] 
S. LUKE. 


ix. 21. ἐπιτιμήσας 
ἠγγειλεν. 

ix. 27. λέγω ὑμῖν ἀλη- 
θῶς. 

ix. 33. ἐπιστάτα. 

ix. 40. ἐδεήθην. 

ix. 42. ἰάσατο 
παῖδα. 

xviii. 15. τὰ βρέφη. 

XX. 23. κατανοήσας τὴν 
πανουργίαν. 

xxli. 14. οἱ ἀπόστολοι 
σὺν αὐτῷ. 

xxii. 17. δεξάμενος. 

xxii. 18, οὐ μὴ ἀπὸ τοῦ 
νῦν. 

χχὶ. 46. ἀναστάντες 
προσεύχεσθε. 

xxii. 69. ἀπὸ τοῦ νῦν. 

XXxlil. I. ἀναστὰν ἅπαν 
τὸ πλῆθος αὐτῶν ἤγαγον 
αὐτὸν ἐπὶ τ. ἸΠειλᾶτον, 

Xxlii. 9. ἐπηρώτα ἐν λὸό- 
yous ἱκανοῖς. 

Xxili. 50. καὶ ἰδοὺ ἀνὴρ 
ὀνόματι ἼἼ., βουλευτὴς 
ὑπάρχων. 

xxiv. 9. ὑποστρέψασαι 
“ν΄. ἀπήγγειλαν ταῦτα 
πάντα τοῖς ἕνδεκα καὶ 
πᾶσιν τοῖς λοιποῖς. 


παρ: 


τὸ» 


These are only specimens taken from a large number of 


instances, and selected for their brevity and 
they admit of comparison. 


the ease with which 


The student who has mastered the 


main features of Luke’s style will be able to find many more for 


himself. 


§ 7. THE INTEGRITY OF THE THIRD GOSPEL. 


This question may be regarded as naturally following the dis- 


cussion of S. Luke’s peculiarities and characteristics, for it is by a 
knowledge of these that we are able to solve it. The question has 
been keenly debated during the last forty years, and may now be 
said to be settled, mainly through the exertions of Volkmar, 
Hilgenfeld, and Sanday. Dr. Sanday’s article in the fortnightly 
Review, June 1875, in answer to Supernatural Religion, was pro- 
nounced by Bishop Lightfoot to be “‘able and (as it seems to me) 
unanswerable” (On Sup. Rel. p. 186). This article was incor- 


Ixviii THE GOSPEL ACCORDING TO S. LUKE [3 7. 


porated in Zhe Gospels in the Second Century, Macmillan, 1876, 
now unfortunately out of print, and it remains unanswered. It is 
now conceded on all sides! that Marcion’s Gospel does not 
represent the original S. Luke, and that our Third Gospel has 
not been largely augmented and interpolated, especially by the 
addition of the first three chapters and the last seven verses ; but 
that Marcion’s Gospel is an abridgment of our S. Luke, which 
therefore was current before Marcion began to teach in Rome in 
or before A.D. 140. The statements of early Christian writers (not 
to be accepted as conclusive without examination) have been 
strongly confirmed, and it is right to speak of Marcion’s Gospel as 
a “mutilated” or “amputated” edition of S. Luke. 


Irenzus says of Marcion: #d@ guod est secundum Lucam evangelium 
ctrcumcidens (i. 27. 2, ill, 12. 7); and again: A/arcion et qui ab eo sunt, ad 
intercidendas converst sunt Scripturas, quasdam quidem in totum non cog- 
noscentes, secundum Lucam autem evangelium et epistolas Pauli decurtantes, 
hee sola legitima esse dicunt, que tpst minoraverunt (111. 12. 12). Similarly 
Tertullian: Quzs tam comesor mus Ponticus quam quit evangelia corrosit? 
(Adv. Marcion. i. 1). Marcton evangelio suo nullum adscrebit auctorem. 
- . . ex 22s commentatoribus quos habemus Lucam videtur Marcion elegisse 
quem cxderet (tbzd. iv. 2). Epiphanius also: ὁ μὲν yap χαρακτὴρ τοῦ κατὰ Λουκᾶν 
σημαίνει τὸ εὐαγγέλιον" ws δὲ ἠκρωτηρίασται μήτε ἀρχὴν ἔχων, μήτε μέσα, μήτε 
τέλος, ἱματίου βεβρωμένου ὑπὸ πολλῶν σητῶν ἐπέχει τὸν τρόπον (Her. i. 3. 11, 
Migne, xli. 709). Epiphanius speaks of additions, τὰ δὲ προστίθησιν : but these 
were very trifling, perhaps only some two or three dozen words. 


The evidence of Tertullian and Epiphanius as to the contents 
of Marcion’s Gospel is quite independent, and it can be checked 
to some extent by that of Irenzeus. Their agreement is remark- 
able, and we can determine with something like certainty and 
exactness the parts of the Third Gospel which Marcion omitted ; 


not at all because he doubted their authenticity, but because he- 


disliked their contents. They contradicted his doctrine, or did 
not harmonize well with it, or in some other way displeased him. 
In this arbitrary manner he discarded i. ii. and iii. excepting 111. 1, 
with which his Gospel began. Omitting iii. 2-ἰνγ. 13, 17-20, 24, 
he went on continuously to xi. 28. His subsequent omissions 
were Xi. 29-32, 49-51, ΧΙ]. I-9, 29-35, XV. II-32, XVIl. 5—I0, 
XVill. 31-34, xix. 29-48, xx. 9-18, 37, 38, xxi. 1-4, 18, 21, 22, 
xxii. 16-18, 28-30, 35-38, 49-51, xxiv. 47-53. Perhaps he also 
omitted vii. 29-35 ; and he transposed iv. 27 to xvii. 18. 

It should be observed that not only does Marcion’s Gospel 

1 An exception must be made of the author of Zhe Four Gospels as 
Historical Records, Norgate, 1895, pp. 93-95. The work is retrograde, and 
rakes together criticisms and positions which have been rendered impotent and 
untenable. One is tempted to apply to it the author’s own words (respecting a 
volume of very real merit and ability, which has rendered signal service to the 


cause of truth), that it “‘may be said, without much injustice, to beg everv 
question with which it deals” (p. 491). 


__aeeeeidieliaieeen ee eee eo 
‘ ᾿ ὦ 


§ 7.] THE INTEGRITY OF THE THIRD GOSPEL Ixix 


contain nearly all the sections which are peculiar to Luke, but it 
contains them in the same order. Where Luke inserts something 
into the common tradition, Marcion has the insertion ; where Luke 
omits, Marcion omits also. This applies in particular to “the 
great intercalation” (ix. 51—xvili. 14) as well as to smaller 
insertions ; and this minute agreement, step by step, between 
Marcion and Luke renders the hypothesis of their independence 
incredible. ‘The only possible alternatives are that Marcion has 
expurgated our Third Gospel, or that our Third Gospel is an 
expansion of Marcion’s; and it can be demonstrated that the 
second of these is untenable. 

(1) In most cases we can see why Marcion omitted what his 
Gospel did not contain. He denied Christ’s human birth; 
therefore the whole narrative of the Nativity and the genealogy 
must be struck out. The Baptism, Temptation, and Ascension 
involved anthropomorphic views which he would dislike. ΑἹ] 
allusions to the O.T. as savouring of the kingdom of the Demiurge 
must be struck out. And so on. In this way most of the 
omissions are quite intelligible. The announcement of the 
Passion (xviii. 31-34) and the triumphal entry into Jerusalem, etc. 
(xix. 29-48), were probably disliked as being fulfilments of O.T. 
prophecy. It is less easy to see Marcion’s objection to the 
Prodigal Son (xv. 11-32) and the massacre of Galileans, etc. 
(xili. 1-9); but our knowledge of his strange tenets is imperfect, 
and these passages probably conflicted with some of them. But 
such changes as “‘all the righteous” for ‘‘ Abraham and Isaac and 
Jacob and all the prophets” (xiii. 28), or “the Lord’s words” for 
“the law” (xvi. 17), or “those whom the god of that world shall 
account worthy” for ‘‘they that are accounted worthy to attain to 
that world” (xx. 35), are thoroughly intelligible. Others which his 
critics supposed to be wilful depravations of the text are mere 
differences of reading found in other authorities ; e.g. the omission 
of αἰώνιον (x. 25) and of ἢ μεριστήν (xii. 14) ; and the insertion of 
καὶ καταλύοντα τὸν νόμον καὶ τοὺς προφήτας (XXili. 2). 

(2) But the chief evidence (in itself amounting to something 
like demonstration) that Marcion abridged our S. Luke, rather 
than the Evangelist expanded Marcion, is found in the peculiarities 
and characteristics of Luke’s style and diction. These run through 
our Gospel from end to end, and on the average are as frequent in 
the portions which Marcion omitted as in the rest. In the first 
two chapters they are perhaps somewhat more frequent than else- 
where. It is quite incredible that the supposed interpolator made 
a minute analysis of the style and diction of Marcion’s Gospel, 
practised himself in it, and then added those portions of our 
Gospel which Marcion did not include in his Gospel: and that he 
accomplished this feat without raising a suspicion. Such a feat in 


Ιχχ THE GOSPEL ACCORDING TO 5. LUKE [§ 8 


that age would have been a literary miracle. Only those who 
have worked through the passages expunged by Marcion, carefully 
marking what is peculiar to Luke or characteristic of him, can 
estimate the full force of this argument. But the analysis of a few 
verses will be instructive. 

The dotted lines indicate that the expression is found more 
often in Luke’s writings than in the rest of N.T., and the fraction 
indicates the proportion: eg. the $ with καθεῖλεν means that 
καθαιρεῖν occurs six times in Lk. and Acts, and three elsewhere in 
the rest of N.T. The plain lines indicate that the expression is 
peculiar to Luke in N. T., and the figure states the number of 
times in which it occurs in his writings: e.g. κατὰ τὸ ἔθος occurs 
thrice in Lk. and Acts, and nowhere else in N.T. 


Καθεῖλεν $ δυνάστας ἀπὸ θρόνων, καὶ ὕψωσεν eerie ὍΣ πεινῶντας 


, 
ἐνέπλησεν Ὁ a2 Eee Te nk καὶ πλουτοῦντας ἐζαπεστειλεν α iy κενούς. ἀντελά- 


πρὸς τοὺς πατέρας ἍΝ τῷ tae Kal TO ἀπέρμαποα αὐτοῦ εἰς τὸν 
αἰῶνα. pee δὲ Μαριὰμ σὺν 158. αὐτῇ ὡς μῆνας 19 τρεῖς, καὶ 


ὕπεστι εν ἢ ἜΣ ΤῊ οἶκον Bees (i 52-56). 


ἑορτῇ τοῦ πάσχα. καὶ ὅτε aoe ἐτῶν 88 sae προ τ 


αὐτῶν κατὰ τὸ ἔθος 5 τῆς ἑορτῆς, καὶ τελειωσάντων τὰς ἡμέρας, 


/ 3 A ε a » Ὁ ἘΞ 
ἐν τῷ Recor aie 53 anos) ὑπέμεινεν Inia: ὁγτοῖσηο Ὑβερουσαλ "ἢ 


εἶναι ἦλθον ἡμέρας ὁδόν, καὶ ἘΠΕ ΠΟ 4 αὐτὸν ἐν τοῖς συγγενέσι καὶ 


τοῖς 2 γνωστοῖς" ἘΝ καὶ μὴ ἘΠΕ ὑξεεηπεύανον 53 


> A 3 Pia ess Lana 11 δὲ ΄, ε« » ΄ δ may Πα παν, 
ἐπερωτωντὰα GUTOVS ECLOTAVTO “δ € πᾶαντες οἱ AKOVOVTES αὐτου ἐπι 


ἢ συνέσει καὶ ταῖς ἀποκρίσεσιν αὐτοῦ (il. 41-47). 
™ ρ 


§ 8. THE TEXT. 


The authorities quoted for the various readings are taken from 
different sources, of which Tischendorf’s δου. Zest. Gree. vol. i. 
ed. 8, Lipsiz, 1869, and Sanday’s “422. ad Nov. Test. Steph., 
Oxonii, 1889, are the chief. The Patristic evidence has been in 
many cases verified. Gregory’s /rolegomena to Tischendorf, 
Lipsiz, 1884-94, and Miller’s edition of Scrivener’s Jntroduction 
to the Criticism of ΔΜ, Τ᾽, Bell, 1894, must be consulted by those 
who desire more complete information respecting the authorities. 


cae ᾿Ιερουσαλήμ, 








Se ΟΝ 





§ 8.] THE TEXT Ixxi 


(1) GREEK MANUSCRIPTS, 
Primary uncials. 


᾿ς Cod. Sinaiticus, sec. iv. Brought by Tischendorf from the 
Convent of St. Catherine on Mt. Sinai; now at St. Peters- 
burg. Contains the whole Gospel complete. 

Its correctors are 

δ" contemporary, or nearly so, and representing a second 
MS. of high value ; 

x” attributed by Tischendorf to szec. vi. ; 

N° attributed to the beginning of sec. vii. Two hands of 
about this date are sometimes distinguished as x and 
xe. 

A. Cod. Alexandrinus, szc. v. Once in the Patriarchal Library 
at Alexandria ; sent by Cyril Lucar as a present to Charles 1. 
in 1628, and now in the British Museum. Complete. 

B. Cod. Vaticanus, szc. iv. In the Vatican Library certainly 
since 1533! (Batiffol, Za Vaticane de Paul itt, etc., p. 86). 
Complete. 

The corrector B? is nearly of the same date and used a 
good copy, though not quite so good as the original. 
Some six centuries later the faded characters were 
retraced, and a few new readings introduced by B?, 

C. Cod. Ephraemi Rescriptus, sec. v. In the National Library 
at Paris. Contains the following portions of the Gospel: 
i. 2-ἰ1. 5, li. 42-lil. 21, Iv. 25—-vi. 4, Vl. 37-vil. 16 or 17, 
viii. 28—xii. 3, xix. 42-XX. 27, ΧΧΙ. 2I-Xxil. 19, xxill, 25- 
XXIV. 7, Xxlv. 46-53. 

These four MSS. are parts of what were once complete Bibles, 

and are designated by the same letter throughout the LXX 

and N.T. 

D. Cod. Bezae, sec. vi. Given by Beza to the University 
Library at Cambridge 1581. Greek and Latin. Contains 
the whole Gospel. 

L. Cod. Regius Parisiensis, szec. viii. National Library at Paris. 
Contains the whole Gospel. 

R. Cod. Nitriensis Rescriptus, sec. villi. Brought from a convent 
in the Nitrian desert about 1847, and now in the British 
Museum. Contains i. 1-13, i. 69-11. 4, 16-27, Iv. 38-v. 5, 
v. 25-vi. 8, 18-36, 39, Vi. 49-Vil. 22, 44, 46, 47, Vill. 5-15, 
Vill. 25-ἶχ. 1, 12-43, Χ. 3-16, ΧΙ. 5-27, ΧΙ]. 4-15, 40-52, 
xiii. 26-XiV. 1, XIV. I2-XV. I, XV. I3-XVi. 16, XVil. 2I-XVill. 10, 
XVili, 22--ΧΧ. 20, XX. 33-47, ΧΧΙ. I2-XXil. 15, 42-56, xxii. 71- 
XI EE, 38-sI. By a second hand xv. 19--21. 

T Cod. Borgianus, sec. v. In the Library of the Propaganda at 
Rome. Greek and Egyptian. Contains xxii. 20—-xxiil. 29, 


ἰχχιΐ TIE GOSPEL ACCORDING ΤΟ 5. LUKE [8 8. 


X. Cod. Monacensis, szc. ix. In the University Library at 
Munich. Contains i. 1-37, li. 1I9-iii. 38, iv. 21-x. 37, 
Xl. I-XVill. 43, XX. 46—-XXiV. 53. 

A. Cod. Sangallensis, seec. ix. In the monastery of St. Gall in 
Switzerland. Greek and Latin. Contains the whole 
Gospel. 

Ξ. Cod. Zacynthius Rescriptus, sec. vill. In the Library of the 
Brit. and For. Bible Soc. in London. Contains i. 1-9, 
De 23, 27, 28, 390-92; 36- —66, 1. pliant 19, 21, 22, δῶν, 39) 
lil. (56,91 1-20, 1opall yay boa 32-43, V. 17- is vi. 21- 
vil. 6, 11-37, 39-47, Vill. 4-21, 25-35, 43-50, 1-28, 
32, 33) 35, 1X. 41-x. 18, 21-40, xi. τοῖν 3x45 PH gr 32; 


33: 

If these uncials were placed in order of merit for the textual 
criticism of the Gospel, we should have as facile princeps B, with 
δὲ as equally easily second. Then T, 2, L, C, R. The Western 
element which sometimes disturbs the text of B is almost entirely 
absent from the Gospels. 


Secondary Uncials. 


E. Cod. Basileensis, sec. viii. In the Public Library at Basle. Contains 
the whole Gospel, except ili. q-15 and xxiv. 47-53. 

F. Cod. Boreeli, sec. ix. In the Public Library at Utrecht. Contains 
considerable portions of the Gospel. 

G. Cod. Harleianus, sec. ix. In the British Museum. Contains considerable 
portions. 

K. Cod. Cyprius, sec. ix. In the National Library at Paris. Contains the 
whole Gospel. 

M. Cod. Campianus, sec. ix. In the National Library at Paris. Contains 
the whole Gospel. 

5. Cod. Vaticanus, sec. x. In the Vatican. The earliest dated MS. of the 
Greek Testament. Contains the whole Gospel. ; 

U. Cod. Nanianus, sec. x. In the Library of St. Mark’s, Venice. Contains 
the whole Gospel. 

Only six uncial MSS., αὶ BK MS U, afford complete copies of all four 
Gospels. 


(2) VERSIONS. 


The Versions quoted are the following : 
‘The Latin (Latt.). 
The Vetus Latina (Lat. Vet.). 
The Vulgate (Vulg.). 
The Egyptian (Aegyptt.). 
The Bohairic (Boh.). 
The Sahidic (Sah.). 
The Syriac (Syrr.). 
The Curetonian (Cur.}. 
The Sinaitic (Sin.). 
The Peshitto (Pesh.). 











§ 9.] LITERARY HISTORY Lxxiil 


The Harclean (Harcl.). 
The Palestinian ( Hier.) 
The Armenian (Arm.), 
The Ethiopic (Aeth.). 
The Gothic (Goth.). 


We are not yet in a position to determine the relation of the 
recently discovered Sinaitic Syriac (Syr-Sin.) to the other Syriac 
Versions and to other representatives of primitive texts: and it 
would be rash for one who is ignorant of Syriac to attempt a 
solution of this problem. But the readings of Syr-Sin., as given 
in the translation by Mrs. Lewis, are frequently quoted in the 
notes, so that the reader may judge to what extent they support 
the text adopted in this commentary. 

It should be noticed that four of the seven instances of Con- 
fiate Readings, cited by WH. (ii. pp. 99-104) as proof of the 
comparative lateness of the traditional text, are found in this 
Gospel (ix. 10, xi. 54, xii. 18, xxiv. 53). Mr. Miller, in his new 
edition of Scriveier’s /utroduction to the Criticism of the N.T. 
(Bell, 1894), denies the cogency of the proof; but the only case 
with which he attempts to deal, and that inadequately (ii. pp. 292, 
293), is Lk. xxiv. 53. See the Classical Review, June 1896, p. 264. 


§9. LITERARY HISTORY. 


It is not easy to determine where the literary history of the 
Third Gospel begins. The existence of the oral tradition side by 
side with it during the first century of its existence, and the 
existence of many other documents (i. 1) previous to it, which 
may have resembled it, or portions of it, very closely, are facts 
which render certainty impossible as to quotations which bear 
considerable resemblance to our Gospel. They may come from 
this Gospel; but they may also have another source. Again, 
there are possibilities or probabilities which have to be taken into 
account. We do not know how soon Harmonies of two, or three, 
or four Gospels were constructed. The Third Gospel itself is a 
combination of documents; and there is nothing improbable in 
the supposition that before Tatian constructed his Déavessaron 
others had made combinations of Matthew and Luke, or of all 
three Synoptic Gospels (Sanday, Lampton Lectures, p. 302). 
Some early quotations of the Gospel narrative look as if they 
may have come either from material which the Evangelists used, 
or from a compound of their works, rather than from any one of 
them as they have come down to us. On the other hand the 
difficulty of exact quotation must be remembered. MSS. were 


Ixxiv THE GOSPEL ACCORDING TO 5. LUKE [§ 9. 


not abundant, and even those who possessed them found a diffi- 
culty in “verifying their references,” when rolls were used and 
not pages, and when neither verses nor even chapters were num- 
bered or divided. In quoting from memory similar passages of 
different Gospels would easily become mixed ; all the more so, if 
the writers who quote were in the habit of giving oral instruction 
in the Gospel narrative ; for in giving such instruction they would 
be in the habit of constructing a compound text out of the words 
which they chanced to remember from any two or three Gospels. 
What they wanted to convey was the substance of “the Gospel,” 
and not the exact wording of the Gospel according to Matthew, or 
Mark, or Luke. 

There is nothing in the Epistle of Barnabas which warrants us 
in believing that the writer knew the Third Gospel: and the co- 
incidence of κοινωνήσεις ἐν πᾶσιν τῷ πλησίον Gov, καὶ οὐκ ἐρεῖς 
ἴδια εἶναι (xix. 8) with Acts iv. 32 is too slight to be relied upon. 
Comp. Didaché iv. 8. Indeed it is not impossible that this 
Epistle was written before our Gospel (A.D. 70-80). In the 
Epistle of Clement, which doubtless is later than the Gospel 
(A.D. 95, 96), we have the perplexing phenomena alluded to 
above. 


ΜῈ ΝΗ, ὙΠῸ, 2. 


μακάριοι οἱ ἐλεήμονες, 
ὅτι αὐτοὶ ἐλεηθήσονται. 


μὴ κρίνετε, ἵνα μὴ 
κριθῆτε" ἐν ᾧ yap κρίμα- 
τι κρίνετε κριθήσεσθε, 
καὶ ἐν ᾧ μέτρῳ μετρεῖτε 


CLEM. Rom. Cor. xiii. 2. 


οὕτως γὰρ εἶπεν" ἐλε- 
Gre, ἵνα ἐλεηθῆτε᾽ ἀφίετε, 
ἵνα ἀφεθῇ ὑμῖν" ὡς ποι- 
εἴτε, οὕτω ποιηθήσεται 
ὑμῖν: ὡς δίδοτε, οὕτως 
δοθήσεται ὑμῖν" ὡς κρί- 
νετε, οὕτως κριθήσεσθε" 
ὡς χρηστεύεσθε, οὕτως 
χρηστευθήσεται ὑμῖν" ᾧ 


Lk. vi. 36-38. 


γίνεσθε οἰκτίρμονες καθ- 
ὡς ὁ πατὴρ ὑμῶν olk- 
τίρμων ἐστίν" καὶ μὴ 
κρίνετε, καὶ οὐ μὴ κριθῆτε" 
καὶ μὴ καταδικάζετε, καὶ 


οὐ μὴ καταδικασθῆτε. 


ἀπολύετε, καὶ ἀπολυ- 
θήσεσθε" δίδοτε, καὶ δο- 


μετρηθήσεται ὑμῖν. μέτρῳ μετρεῖτε, ἐν αὐτῷ θήσεται ὑμῖν. .. ᾧ γὰρ 

μετρηθήσεται ὑμῖν. μέτρῳ μετρεῖτε ἀντιμετρη- 
θήσεται [οὐ μετρηθήσεται 
ὑμῖν. 


This quotation is found in the Epistle of Polycarp (ii. 3) in 
this form: μνημονεύοντες δὲ ὧν εἶπεν ὁ κύριος διδάσκων" μὴ κρίνετε, 
ἵνα μὴ κριθῆτε: ἀφίετε, καὶ ἀφεθήσται ὑμῖν" ἐλεᾶτε, ἵνα ἐλεηθῆτε" ᾧ 
μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν. And Clement of Alexandria 
(Strom. ii. 18, p. 476, ed. Potter) has it exactly as Clement of 
Rome, with the exception of ἀντιμετρηθήσεται for μετρηθήσεται: 
but he is perhaps quoting his namesake. If not, then the 
probability that both are quoting a source different from any of 
our Gospels becomes much greater (Resch, Agrapha, pp. 96, 
97). 





Fanaa iam ae 


OE PRE WE RE ARE 


a τ ποτ το Fe eS 





59] 
MT. xviii. 6,7, xxvi. 24. 


ὃς δ᾽ ἂν σκανδαλίσῃ ἕνα 
τῶν μικρῶν τούτων, τῶν 
πιστευόντων εἰς ἐμέ, συμ- 
φέρει αὐτῷ ἵνα κρεμασθῇ 
μύλος ὀνικὸς περὶ τ. τρά- 
χήλον αὐτοῦ καὶ κατα- 
ποντισθῇ ἐν τῷ πελάγει 
τῆς θαλάσσης. οὐαὶ τῷ 
κόσμῳ... .. 

οὐαὶ δὲ τῷ ἀνθρώπῳ 
ἐκείνῳ δι᾿ οὗ ὁ υἱὸς τοῦ 


LITERARY HISTORY 


Cem. Rom. Cor. xlvi. 8. 


εἶπεν ydp* οὐαὶ τῷ 
ἀνθρώπῳ ἐκείνῳ" καλὸν 
ἦν αὐτῷ εἰ οὐκ ἐγεννήθη, 
ἢ ἕνα τῶν ἐκλεκτῶν μου 
σκανδαλίσαι" κρεῖττον Av 
αὐτῷ περιτεθῆναι μύλον 
καὶ καταποντισθῆναι εἰς 
τὴν θάλασσαν, ἢ ἕνα τῶν 
ἐκλεκτῶν μου διαστρέψαι. 


Ιχχν 


LK. xvii. 1, 2, xxii. 22. 


ἀνένδεκτόν ἐστιν τοῦ 
τὰ σκάνδαλα μὴ ἐλθεῖν, 
πλὴν οὐαὶ δι’ οὗ ἔρχεται" 
λυσιτελεῖ αὐτῷ εἰ λίθος 
μυλικὸς περίκειται περὶ 
τὸν τράχηλον αὐτοῦ καὶ 
ἔρριπται εἰς τὴν θάλασσαν, 
ἢ ἵνα σκανδαλίσῃ τῶν 
μικρῶν τούτων ἕνα. 

οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ 
δι’ οὗ παραδίδοται. 


ἀνθρώπου παραδίδοται" 
καλὸν ἦν αὐτῷ εἰ οὐκ 
ἐγεννήθη ὁ ἄνθρωπος 
ἐκεῖνος. 


Here again Clement of Alexandria (Strom. iii. 18, p. 561) 
quotes exactly as Clement of Rome, with the exception of μή for 
οὐκ after εἰ, and the omission of τήν before θαλάσσαν. In Clem. 
Rom. Cor. lix. 3 we have a composite quotation (Is. xiii. 11; Ps. 
Xxxlli. 10; Job v. 11, etc.), which may possibly have been in- 
fluenced by Lk. i. 52, 53, xiv. 11, xviii. 14; but nothing can be 
built on this possibility. We must be content to leave it doubtful 
whether Clement of Rome knew our Gospel according to Luke; 
and the same must be said of Polycarp (see above) and of Ignatius. 
In 221. xiv. we have φανερὸν τὸ δένδρον ἀπὸ τοῦ καρποῦ αὐτοῦ, 
which recalls ἐκ γὰρ τοῦ καρποῦ τὸ δένδρον γινώσκεται (Mt. xii. 33) 
and ἕκαστον γὰρ δένδρον ἐκ τοῦ ἰδίου καρποῦ γινώσκεται (Lk. vi. 44). 
Smyr. 111. we have the very remarkable passage which perplexed 
Origen, Eusebius, and Jerome as to its source: ὅτε πρὸς τοὺς περὶ 
Πέτρον ἦλθεν, ἔφη αὐτοῖς: Λάβετε, ψηλαφήσατέ pe, καὶ ἴδετε ὅτι οὐκ 
εἰμὶ δαιμόνιον ἀσώματον. This may be a condensation of Lk. 
xxIv. 36-39, or may come from oral tradition or a lost document. 
Of other possibilities, τὸ πῦρ τὸ ἄσβεστον (Eph. xvi.) recalls Mk. 
ix. 43 rather than Lk. iii. 17: καλοὺς μαθητὰς ἐὰν φιλῇς, χάρις σοι 
οὐκ ἔστιν (Polyc. 11.) is not very close to Lk. vi. 32: ἡδοναὶ τοῦ 
Biov (Rom. vii.) is found Lk. viii. 14, but is a common phrase: 
and other slight resemblances (e.g. J/agn. x.) may as easily come 
from other Gospels or from tradition. 

We are on surer ground when we come to the Didaché and 
the Gospel of Peter, the dates of which remain to be determined, 
but which may be placed between a.D. 75 and 125. In the former 
we find further evidence of a combination of passages from 
Matthew and Luke, of which we have seen traces in Clement of 
Rome, and which suggests the possibility of a primitive Harmony 
of these two documents. 


Ixxvi 


MT. xxv. 13. 


γρηγορεῖτε οὖν, 


τὴν 


ὅτι οὐκ οἴδατε 
ἡμέραν οὐδὲ τὴν ὥραν. 


THE GOSPEL ACCORDING TO 


DIDACHE xvi. I. 


Ὑρηγορεῖτε ὑπὲρ τῆς 
ζωῆς ὑμῶν" οἱ λύχνοι 


ὑμῶν μὴ σβεσθήσωσαν, 
καὶ αἱ ὀσφύες ὑμῶν μὴ 
ἐκλυέσθωσαν, ἀλλὰ γιν- 
εσθε ἕτοιμοι" οὐ γὰρ οἴδατε 
τὴν ὥραν ἐν ἡ ὁ κύριος 
ἡμῶν ἔρχεται. 


5. LUKE [59 


LK. xii. 35. 


ἕστωσαν ὑμῶν al ὀσφύες 
περιεζωσμέναι καὶ οἱ λύχ- 
νοι καιόμενοι, καὶ ὑμεῖς 


ὅμοιοι ἀνθρώποις προσ- 
δεχομένοις τὸν κύριον 
ἑαντῶν. 


Here the acquaintance with our Gospel is highly probable, for 
of the Evangelists Luke alone has the plural of λύχνος and of 


ὀσφύς. 


In giving the substance of the Sermon on the Mount, the 


Didaché again seems to compound the two Gospels. 


MT. vii., v. 


12 πάντα οὖν ὅσα ἐὰν 
θέλητε ἵνα ποιῶσιν ὑμῖν 
οἱ ἄνθρωποι, οὕτως καὶ 
ὑμεῖς ποιεῖτε αὐτοῖς. 

“ἀγαπᾶτε τοὺς ἐχθροὺς 
ὑμῶν καὶ προσεύχεσθε 
ὑπὲρ τῶν διωκόντων ὑμᾶς. 

day γὰρ ἀγαπήσητε 
γοὺς ἀγαπῶντας ὑμᾶς, 
τίνα μισθὸν ἔχετε: . .. 

ΠΕ ούχὲ Kat. ol 
ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν ; 


89 ὅστις σε ῥαπίζει εἰς 
τὴν δεξιὰν σιαγόνα, στρέ- 
Wov αὐτῷ καὶ τὴν ἄλλην. 


41 ὅστις σε ἀγγαρεύσει 
μίλιον ἕν, ὕπαγε per’ 
αὐτοῦ δύο. * τῷ θέλοντί 


σοι κριθῆναι καὶ τὸν χι- 
τῶνά σου λαβεῖν, ἀφὲς 
αὐτῷ καὶ τὸ ἱμάτιον. 
42 τῷ αἰτοῦντί σε δός, καὶ 
τὸν θέλοντα ἀπὸ σοῦ δα- 
γνίσασθαι μὴ ἀποστραφῇς. 


Expressions which are peculiar to each 


DIDACHE i. 2-5. 


πάντα δὲ ὅσα ἐὰν θελ- 
hons μὴ γίνεσθαί σοι, καὶ 
σὺ ἄλλῳ μὴ mole... 
εὐλογεῖτε τοὺς καταρω- 
μένους ὑμῖν καὶ προσεύ- 
χεσθε ὑπὲρ τῶν ἐχθρῶν 
ὑμῶν, νηστεύετε δὲ ὑπὲρ 
τῶν διωκόντων ὑμᾶς" ποία 
γὰρ χάρις, ἐὰν ἀγαπᾶτε 
τοὺς ἀγαπῶντας ὑμᾶς; 
οὐχὶ καὶ τὰ ἔθνη τὸ αὐτὸ 
ποιοῦσιν ; ὑμεῖς δὲ ἀγα- 
πᾶτε τοὺς μισοῦντας ὑμᾶς 
καὶ οὐχ ἕξετε ἐχθρόν... 
ἐάν τις σοι δῷ ῥάπισμα εἰς 
τὴν δεξιὰν σιαγόνα, aTpéy? 
αὐτῷ καὶ τὴν ἄλλην, καὶ 
ἔσῃ τέλειος" ἐὰν ἀγγα- 
ρεύσῃ σέ τις μίλιον ἕν, 
ὕπαγε μετ᾽ αὐτοῦ δύο" ἐὰν 
ἄρῃ τις τὸ ἱμάτιόν σου, 
δὸς αὐτῷ καὶ τὸν χιτῶνα" 
ἐὰν λάβῃ τις ἀπὸ σοῦ τὸ 
σόν, μὴ ἀπαίτει" οὐδὲ 
γὰρ δύνασαι. παντὶ τῷ 
αἰτοῦντί σε δίδου, καὶ μὴ 
ἀπαίτει. 


Τὰς νἱ- 


81 καθὼς θέλετε ἵνα ποι- 
ὥσιν ὑμῖν οἱ ἄνθρωποι, 
ποιεῖτε αὐτοῖς ὁμοίως. 

38 εὐλογεῖτε τοὺς κατα- 
ρωμένους ὑμᾶς, προσεύ- 
χεσθε περὶ τῶν ἐπηρεα- 
ζόντων ὑμᾶς. Ἢ ἀλλὰ 
ἀγαπᾶτε τοὺς ἐχθροὺς 


ὑμῶν, 

32 καὶ εἰ ἀγαπᾶτε τοὺς 
ἀγαπῶντας ὑμᾶς, ποία 
ὑμῖν χάρις ἐστίν ; καὶ γὰρ 
οἱ ἁμαρτωλοὶ τοὺς ἀγα- 
πῶντας αὐτοὺς ἀγαπῶσιν. 

δδ πλὴν ἀγαπᾶτε τοὺς 
ἐχθροὺς ὑμῶν. καὶ 
ἔσται ὁ μισθὸς ὑμῶν 
πολύς. Ξ 

39 τῷ τύπτοντί σε ἐπὶ 
τὴν σιαγόνα πάρεχε καὶ 
τὴ» ἄλλην, 

καὶ ἀπὸ τοῦ αἴροντός σου 
τὸ ἱμάτιον καὶ τὸν χιτῶνα 
μὴ κωλύσῃς. % παντὶ al- 
τοῦντί σε δίδου, καὶ ἀπὸ 
του alpovros τὰ σὰ μὴ 
ἀπαίτει. 


form of the Sermon 


are here so abundant that we conclude that this doctrine of the 


Two Ways has been influenced by both forms. 


But the order in 


which the several precepts are put together is so different from 
both Gospels, that the editor can scarcely have had either Gospel 
before him. Very possibly the order and wording have been 
disturbed by oral instruction in Christian morality given to cate- 
chumens (Sanday, Lampfons, p. 302). 


But the evidence of 





§ 9.] LITERARY HISTORY Ixxvii 
acquaintance with the Third Gospel is strong ; and it is somewhat 
strengthened by the fact that in the Dzdaché Christ is called the 
“Servant (παῖς) of God” (ix. 2, 3, x. 2, 3), a use of παῖς which in 
N.T. is almost confined to Luke (Acts iii. 13, 26, iv. 27, 30; 
comp. iv. 25 ; Lk. i. 54, 69). But this use is common in LXX, 
and may easily be derived from Isaiah or the Psalms rather than 
from the Acts. Nevertheless there is other evidence of the in- 
fluence of the Acts on the Didaché, and scarcely any evidence of 
the influence of Isaiah or of the Psalms: indeed the references to 
the O.T. are remarkably few. And this not only makes it quite 
possible that the use of ὃ παῖς cov comes from the Acts, but also 
still further strengthens the conviction that the Dédaché is in- 
debted to the writings of 5. Luke. Comp. συγκοινωνήσεις δὲ 
πάντα τῷ ἀδελφῷ σου καὶ οὐκ ἐρεῖς ἴδια εἶναι (Did. iv. 8) with οὐδὲ 
εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλ᾽ ἦν αὐτοῖς πάντα 
κοινά (Acts iv. 32). Bryennios and Wiinsche see traces of Lk. 
ix. 1-6 and x. 4-21 in Did. xi.; but this chapter might easily have 
stood as it does if Luke had never written. Yet there is enough 
in what has been quoted above to establish the fact of the influence 
of Luke on the Didaché. 

It is generally admitted that the fragment of the Gospel of 
Peter suffices to show that the writer of that apocryphal narrative 
was acquainted with all four of the Canonical Gospels. But it 
will be worth while to quote some of the expressions and state- 
ments which have a marked resemblance to Luke in particular. 


GOSPEL OF PETER. 
4. Πειλᾶτος πέμψας πρὸς ‘Hpwdnv. 


5. καὶ σάββατον ἐπιφώσκει. 
10. ἤνεγκον δύο κακούργους. 


13. εἷς δέ τις τῶν κακούργων ἐκείνων 
ὠνείδισεν αὐτούς, λέγων" ἡμεῖς διὰ τὰ 
κακὰ ἃ ἐποιήσαμεν οὕτω πεπόνθαμεν, 
οὗτος δὲ σωτὴρ γενόμενος τῶν ἀνθρώπων 
τί ἠδίκησεν ἡμᾶς ; 

15. ὁ ἥλιος ἔδυ. 

28. ὁ λαὸς ἅπας γογγύζει καὶ κόπ- 
τεται τὰ στήθη. 

34. πρωΐας δὲ ἐπιφώσκοντος τοῦ σαβ- 
βάτου. 

36. δύο ἄνδρας κατελθόντας ἐκεῖθεν 
πολὺ φέγγος ἔχοντας. 

(50. ὄρθρου δὲ τῆς κυριακῆς... ἐπὶ 
τῷ μνήματι. 

54. ἃ φέρομεν εἰς μνημοσύνην αὐτοῦ. 


LK. xxiii., xxiv. 


7. Πειλᾶτος . . . ἀνέπεμψεν αὐτὸν 
πρὸς ᾿Ηρῴδην. 

54. καὶ σάββατον ἐπέφωσκεν. 

32. ἤγοντο δὲ καὶ ἕτεροι κακοῦργοι 
δύο. 

30. εἷς δὲ τῶν κρεμασθέντων κακούρ- 
γων ἐβλασφήμει αὐτόν... .. 

41. ἄξια γὰρ ὧν ἐπράξαμεν ἀπολαμ- 
βάνομεν" οὗτος δὲ οὐδὲν ἄτοπον ἔπραξεν. 


45. τοῦ ἡλίου ἐκλείποντος. 
48. πάντες οἱ συνπαραγενόμενοι ὄχλοι 
.... τύπτοντες τὰ στήθη. 


54. καὶ σάββατον ἐπέφωσκεν. 


4. ἄνδρες δύο ἐπέστησαν αὐταῖς ἐν 
ἐσθῆτι ἀστραπτούσῃ. 

I. τῇ δὲ μιᾷ τῶν σαββάτων ὄρθρου 
βαθέως ἐπὶ τὸ μνῆμα ἦλθαν φέρουσαι 
ἃ ἠτοίμασαν ἀρώματα. 


These resemblances, which are too close and too numerous ta 
be accidental, are further emphasized when the parallel narratives 


Ixxviii THE GOSPEL ACCORDING TO S. LUKE (§ 9, 


are compared. S. Luke alone mentions the sending to Herod. 
He alone uses the expression σάββατον ἐπέφωσκεν (contrast Mt. 
xxvill. 1). He alone calls the two robbers κακοῦργοι. He alone 
tells us that ome of the robbers reviled, and that one contrasted 
the justice of their fate with the innocence of Jesus. He alone 
mentions the sun in connexion with the darkness. He alone 
speaks of αἱ the multitudes of spectators, and of their beating 
their breasts. He alone calls the two Angels at the tomb ἄνδρες 
(Mt. and Mk. mention only one), and calls the tomb μνῆμα; and 
he alone uses φέρειν of the women bringing the spices. There are 
other passages in which the Gospel of Peter resembles Luke with 
one or more of the other Gospels; but what has been quoted 
above is sufficient to show that the writer of the apocryphal gospel 
was influenced by S. Luke’s narrative. It must be remembered 
that these ten coincidences are found within the compass of fifty- 
five verses, and that they are not exhaustive. The inscription on 
the cross, οὗτός ἐστιν ὃ βασιλεὺς τοῦ Ἰσραήλ (11), is closer to that 
given by 5. Luke, 6 β. τῶν Ἰουδαίων οὗτος (xxiii. 38), than to any 
of the other forms; and perhaps the words of the robber, σωτὴρ 
γενόμενος (see above, 13), are suggested by σῶσον σεαυτὸν καὶ ἡμᾶς 
(xxiii. 39). The use of μεσημβρία for “midday” (15) is found 
in N.T. nowhere but | Acts xxil. 6. The cry of the Jews after 
Christ’s death, ἴδετε ὅτι πόσον δίκαιός ἐστιν (28), looks like an 
adaptation of the centurion’s confession, ὄντως 6 ἄνθρωπος οὗτος 
δίκαιος ἦν (xxill. 47); and perhaps ἐξηγήσαντο πάντα ἅπερ εἶδον (45) 
is an echo of ἐξηγοῦντο τὰ ἐν τῇ 686 (xxiv. 35). And, as already 
pointed out (§ 1), Pseudo-Peter always speaks ‘of Jesus Christ 
as 6 κύριος, a use which begins to be common in the Third 
Gospel. 


The evidence of another interesting document of about the: 


same date is worth quoting. The Zestaments of the XII. Patri- 
archs is a Greek translation of a Hebrew original. It was 
gradually Christianized, and reached its present form ¢ A.D. 
70-135. It shows marked traces of a knowledge of the Synoptic 
traditions and of S. Luke’s Gospel in particular. Some of the 
coincidences given below are probably the result of independent 
citation of the O.T. But the citation may have been suggested 
to the later writer by acquaintance with it in the Gospel narrative. 


Test. XII. Patr. S. LUKE. 
οἶνον καὶ σίκερα οὐκ ἔπιον (Reubeni.). οἶνον καὶ σίκερα οὐ μὴ πίῃ (i. 153 
Num. vi. 3). 
ἔγνων ὅτι δικαίως πάσχω (Sim. iv.). καὶ ἡμεῖς μὲν δικαίως (xxiii. 41). 
ἔσεσθε εὑρίσκοντες χάριν ἐνώπιον Ἰησοῦς mpoéxomtev . . . χάριτι παρὰ 
θεοῦ καὶ ἀνθρώπων (Sim. v.). - Θεῴ καὶ ἀνθρώποις (ii, 52; I Sam 


ii, 26). 





§ 9.} LITERARY HISTORY Ixxix 


ὁ Θεὸς σῶμα λαβὼν καὶ συνεσθίων 
ἀνθρώποις ἔσωσεν αὐτούς (Sim, Vi.). 


ἀνεάχθησαν οἱ οὐρανοί (Levi ii., 
XVili.). 

περὶ τοῦ μέλλοντος λυτροῦσθαι τὸν 
Ισραήλ (7ό:α.). 

ἕως ἐπισκέψηται Κύριος πάντα τὰ 
ἔθνη ἐν σπλάγχνοις υἱοῦ αὐτοῦ ἕως 
αἰῶνος (Levi iv.). 

συνετήρουν τοὺς λόγους τούτους ἐν τῇ 
καρδίᾳ μου (Levi vi.). 

καίγε ἔκρυψα τοῦτο ἐν τῇ καρδίᾳ μου, 
καὶ οὐκ ἀνήγγειλα αὐτὸ παντὶ ἀν- 
θρώπῳ (Levi viii.). 

δύναμις ‘LWiorov (Levi xvi.). 

ἐπέπεσεν ἐπ᾽ αὐτοὺς τρόμος (Judah 
iii. ). 

ποιεῖν πάντα τὰ δικαιώματα Κυρίου καὶ 
ὑπακούειν ἐντολὰς Θεοῦ (Judah xiii.). 

ἀνοιγήσονται ἐπ᾽ αὐτὸν οἱ οὐρανοί, 
ἐκχέαι πνεῦμα, εὐλογίαν Πατρὸς ἁγίου 
(Judah xxiv.). 

ol ἐν πτωχείᾳ διὰ κύριον πλουτισ- 
θήσονται, καὶ οἱ ἐν πενίᾳ χορτασθή- 
σονται, καὶ οἱ ἐν ἀσθενείᾳ ἰσχύσουσι 
(Judah xxv.). 

ἐπιστρέψει καρδίας ἀπειθεῖς πρὸς 
Κύριον (Dan v.). 


καὶ ἐὰν ὁμολογήσας μετανοήσῃ ἄφες 
αὐτῷ (Gad vi.). 

καὶ αὐτὸς ἐλθὼν ws ἄνθρωπος, ἐσθίων 
καὶ πίνων μετὰ τῶν ἀνθρώπων (Asher 
vii.). See above, Sim. vi. 


συνεσθίει αὐτοῖς (xv. 2) comp. συνε- 
φάγομεν καὶ συνεπίομεν αὐτῳ (Acts 
x. 41). 

ἀνεῳχθῆναι τὸν οὐρανόν (iii. 213 Is. 
Ixiv. I). 

αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν 
Ἰσραήλ (xxiv. 21). 

διὰ σπλάγχνα ἐλέους Θεοῦ ἡμῶν ἐν 
οἷς ἐπισκέψεται ἡμᾶς ἀνατολὴ ἐξ tous 
(i. 78). : 

συνετήρει TA ῥήματα ταῦτα. .. ἐν 
τῇ καρδίᾳ αὐτῆς (ii. 19 ; comp. il. 51). 

καὶ αὐτοὶ ἐσίγησαν καὶ οὐδενὶ ἀπήγ- 
γείλαν ἐν ἐκείναις ταῖς ἡμέραις οὐδὲν 
ὧν ἑώρακαν (ix. 36). 

δύναμις Ὑψίστου (i. 35). 

φόβος ἐπέπεσεν ἐπ᾽ αὐτόν (i. 123 
comp. Acts xix. 17). 

πορεύομενοι ἐν πάσαις ταῖς ἐντολαῖς 
καὶ δικαιώμασιν τοῦ κυρίου (i. 6). 

ἀνεῳχθῆναι τὸν οὐρανὸν καὶ κατα- 
βῆναι τὸ πνεῦμα τὸ ἅγιον (ill. 22, 22). 


μακάριοι οἱ πτωχοί, ὅτι ὑμετέρα ἐστὶν 
ἡ βασιλεία τοῦ Θεοῦ. μακάριοι οἱ πει- 
νῶντες νῦν, ὅτι χορτασθήσεσθε (vi. 
20, 21; Mt. v. 3-6). 

ἐπιστρέψαι καρδίας πατέρων ἐπὶ 
τέκνα" καὶ ἀπειθεῖς ἐν φρονήσει δικαίων 
(i. 17; Mal. iv. 5). 

καὶ ἐὰν μετανοήσῃ, ἄφες αὐτῷ 
(xvil. 3). 

ἐλήλυθεν ὁ υἱὸς τοῦ ἀνθρώπου ἔσθων 
καὶ πίνων (vil. 34; Mt. xi. 19). 


Besides these verbal coincidences there are many coincidences 


in thought, especially respecting the admission of the Gentiles to 
the Kingdom through the Messiah, who is the Saviour of all, Jew 
and Gentile alike. ‘The Lord shall raise up from Levi a Priest, 
and from Judah a King, God and man. He shall save all the 
nations and the race of Israel” (Simeon vii.). ‘‘ A King shall rise 
from Judah and shall make a new priesthood . . . unto all the 
nations ” (Levi viii.). Comp. Judah xxiv.; Zebulon ix.; Dan vi. ; 
Naphtali iv., viii.; Asher vii.; Benjamin ix. Moreover, there are 
passages which are very similar in meaning, although not in word- 
ing, to passages in Luke: comp. the end of Joseph xvii. with 
Lk. xvii. 27, and the beginning of Joseph xviii. with Lk. vi. 28. 

It is hardly necessary to trace the history of the Third Gospel 
in detail any further. It has been shown already (pp. xv—xvii) 
that Justin Martyr, Tatian, Celsus, the writer of the Clementine 
Homilies, Basilides, Valentinus, Marcion, and the Churches of 
Lyons and Vienne, knew the Third Gospel, and that Irenzeus, the 


Ixxx THE GOSPEL ACCORDING TO S. LUKE [8 1τυ, 


Muratorian Canon, Tertullian, Clement of Alexandria, and others 
definitely assign it to S. Luke. In the second half of the second 
century this Gospel is recognized as authentic and authoritative ; 
and it is impossible to show that it had not been thus recognized 
at a very much earlier date. 

The order of the Gospels has not always been the same. But, 
just as in the interpretation of the four symbolical creatures, the 
calf has uniformly been taken as indicating S. Luke, so in the 
arrangement of the Gospels his has almost invariably been placed 
third. ‘The order with which we are familiar is the common order 
in most MSS. and Versions: but in D 594, abcdefff,igr and 
the Gothic Version, and in the Afostolic Constitutions, what is called 
the Western order (Matthew, John, Luke, Mark) prevails. The 
obvious reason for it is to have the two Apostles together and before 
the other two Evangelists. In a few authorities other arrangements 
are found. X and the Latin αὶ have John, Luke, Mark, Matthew, 
while 90 has John, Luke, Matthew, Mark, and 399 John, Luke, 
Matthew. The Curetonian Syriac has Matthew, Mark, John, Luke. 


§ 10. COMMENTARIES. 


A good and full list of commentaries on the Gospels is given 
by Dr. W. P. Dickson in the English translation of Meyer’s Com- 
mentary on S. Matthew, i. pp. xxiii-xliil and of commentaries on 
S. Mark and S. Luke in that of Meyer’s Commentary on S. Mark 
and S. Luke, i. pp. xiii-xvi. It will suffice to name a few of the 
chief works mentioned by him, especially those which have been 
in constant use during the writing of this commentary, and to add 
a few others which have appeared since Dr. Dickson published. 
his lists (1877, 1880), or for other reasons were omitted by him. 
Of necessity the selection here given in many cases corresponds 
with that in the volume on Romans by Dr. Sanday and Mr. 
Headlam; and the reader is referred to that (pp. xcix—cix) for 
excellent remarks on the characteristics of the different com- 
mentaries, which need not be repeated here. 


1. GREEK WRITERS. 


OrIGEN (Orig.); 253. omilix in Lucam in Origenis Opp. 
ed. Delarue, iii. 932; Lommatzsch, v. 85; Migne, xiii. 1801, 
1902. These thirty-nine short Homilies are an early work, and 
have been preserved in the Latin translation made by Jerome. A 
few fragments of the original Greek survive in the Pfilocalia (ed. 


1 See also /ntroduction to the Synoptic Gospels by Dr. P. J. Gloag, T. ἃ T. 
Clark, 1895, and the literature quoted p. 209. 














§ 10.} COMMENTARIES boon 


J. A. Robinson, Camb. 1893) and elsewhere. The genuineness of 
these Homilies has been disputed, but is not doubtful. A sum- 
mary of the contents of each is given in Westcott’s article 
OricENES, J. Chr. Biog. iv. 113. The first twenty are on Lk. 
i., ii., and the next thirteen on Lk. iii., iv., leaving the main portion 
of the Gospel almost untouched. Besides these there are frag- 
ments of notes in the original Greek, which have been preserved 
in Venice MS. (28, 394); Migne, xviii. 311-370. They extend 
over chapters i.—xx. 

Eusepius of Cesarea (Eus.); + before 341. Eis τὸ xara 
Λουκᾶν εὐαγγέλιον in Migne, xxiv. 529. Only fragments remain: 
meek 1: 5/08, 10; 32, 35, 36, 1]. 32, iv. 18, VL 18, 20, iviix 29; 20; 
τ enix.) 15) 3,14, (7, 20; 28; 242; x. 6, 8, ΧΙ. 21; ΧΗ, τὰ, 22,1345 
Benes, 42; 25; Xl.) 20,.°35,.Xiv. 18, Xvil. 3, 23, 25-31, 24; 37 
eens Xie) 12: 15. 17; XX.)2; 23; XXI: 25, 26,.28—32, 36, xxil. 30, 575 
XXIV. 4. 

Cyrit of Alexandria (Cyr. Alex.); t 444. Ἐξήγησις εἰς τὸ 
κατὰ Λουκᾶν εὐαγγέλιον in Migne, Ixxii. 475. Only portions of the 
original Greek are extant, but a Syriac version of the whole has 
been edited by Dr. R. Payne Smith, who has also translated this 
version into English (Oxford, 1859). The Syriac version shows 
that many Greek fragments previously regarded as part of the com- 
mentary are from other writings of Cyril, or even from other writ- 
ings which are not his. The Greek fragments which coincide with 
the Syriac prove that the latter is a faithful translation. The com- 
mentary is homiletic in form. 

THEOPHYLACT (Theoph.), archbishop of Bulgaria (1071-1078); 
fafter 1118. Migne, cxxiii. 

EutHyMius ZIGABENUS (Euthym.); fafter 1118. Migne, 
cxxix. 853. 

These two almost contemporaneous commentaries are among 
the best of their kind. They draw much from earlier writers, but 
do not follow slavishly, and are far superior to medizval Latin 
commentaries. ‘The terseness of Euthymius is not unlike that of 
Bengel. 


2. LATIN WRITERS. 


AmBrosE (Ambr.); 1397. Zxfositio Evang. sec. Lucam; 
Migne, xv. 1525. Ambrose follows Philo and Origen in seeking 
for spiritual or mystical meanings under the natural or historical 
sense, and these are sometimes very far-fetched : 7” verdis ludit, in 
sententits dormitat (Jerome, Pro/. in Hom. Orig. in Luc.). 

EucHERIUS; +449 or 450. Liber instructionum in Luce 
Evang. ; Migne, |. 799. 

ARNOBIUS JUNIOR; jfafter 460. Amnotationes ad guedam 
Evangeliorum loca; Migne, lili. 570, 578. 

Ζ 


Ixxxii THE GOSPEL ACCORDING TO ὃ. LUKE [8 10. 


PaTerius of Brescia; friend of Gregory the Great. He col- 
lected from the writings of Gregory an Lxfositio Vet. et lVov. 
Test., of which Book III. is a catena of Passages on 5. Luke; 
Migne, Ixxix. 1057. In the eleventh century the monk ALULF 
made a similar collection; Migne, lxxix. 1199. 

None of these works are very helpful as regards exegesis. 
Eucherius and Arnobius do not repay perusal. The extracts from 
Gregory are mainly from the A/orva/ia or commentary on Job, full 
of allegorical interpretation. 

Bebe, the Venerable; 1735. Ja ZLucam Exp. Lin VL; 
Migne, xcii. 307; Giles, xi., xii.; ed. Colon. 1612, v. 217. The 
character of the work may be given in his own words: “1 have 
made it my business, for the use of me and mine, briefly to com- 
pile out of works of the venerable Fathers, and to interpret accord- 
ing to their meaning (adding somewhat of my own) these 
following pieces”—and he gives a list of his writings (47. 2. sub 
jin. See also the Prol. in AMfarc.). This commentary 1s far 
superior to those just mentioned, and is an oasis in a desert. 

SEDULIUS Scotus; t+ ¢. 830. A mere compiler, often from 
Origen; Migne, cili. 27. WALAFRID STRABUS of Reichenau ; 
+ 849. Glossa ordinaria, a compilation with some original matter ; 
Migne, cxiv. 243, 893. It became very famous. We may pass 
over with bare mention CHRISTIANUS DRUTHMARUS; ¢. 850; 
Migne, cvi. 1503: BRUNO ASTENSIS; ¢. 1125; Migne, clxv. 33: 
and PETRUS COMESTOR; ὦ 1180; Migne, cxevili. 1537. 

Tuomas Aguinas, Doctor Angelicus; +1274.  £xpositio 
continua or Catena aurea in Evangelia, a mosaic of quotations (to 
be accepted with caution) from over eighty Christian writers, from 
Ignatius to Euthymius, so arranged as to form a summary of 
patristic theological teaching. Op. ed. Venet. iv. 5 ; translated- 
Oxford, 1845. 

ALBERTUS Macnus of Ratisbon; f 1280. 


3. REFORMATION AND Post-REFORMATION WRITERS. 


Erasmus, Desiderius; $1536. Adnotationes in N.T., 1516; 
Paraphrases, 1522. 

BuTZER or BuceR, Martin; t1551. Ja sacra guatuor Lvan- 
gelia Enarrationes, 1551. 

Catvin, John; +1564. Jn harmoniam ex Matt. Marc. et Luc. 
compositam Commentarii, 1553}; Brunsvigz, 1868; translated by 
the Calvin Trans. Society, 1842 ; strong and independent. 

Beza, Theodore; j1605. <Adnotationes in N.T., 1565, 
1594- 

Grotius (Huig van Groot); +1645. Adnotationes in N.T., 
1644. Arminian; an early attempt to apply philological principles 








§ 10.) COMMENTARIES Ixxxili 


(learned from J. J. Scaliger) and classical illustrations to the Bible ; 
still useful. 

Hammonp, Henry ; +1660. Canon of Christ Church, Oxford ; 
“the Father of English Commentators.” Paraphrase and Annota- 
tions of the N.T., 1653, 1845; “reveals genuine exegetical tact 
and learning.” Biblical paraphrase is of English origin. 

One or two Roman Catholic commentators in this period 
require mention. 

CAJETAN, Cardinal (Jacob de Vio) ; +1534; a Dominican. Jz 
quatuor Evang. et Acta Apost. Commentarit, 1543. Under pressure 
from Luther (1518) he became considerably emancipated from 
patristic and scholastic influence. 

Ma.ponatus, Joannes (Maldon.); +1583; a Spanish Jesuit. 
Commentarit in quatuor Evangelia 1596; ed. Sansen, 1840; ed. 
K. Martin (condensed) 1850. Admirable of its kind: he rarely 
shirks a difficulty, and is often sagacious in his exposition. An 
English translation by G. J. Davie is being published by 
Hodges. 

CoRNELIUS A LAPIDE (van Stein); +1637; a Jesuit. Comm. 
in quatuor Evang., 1638. Part of a commentary on almost the 
whole Bible. A voluminous compilation, including much allegory 
and legend; devout and often edifying, but sometimes puerile. 
English translation of the Comm. on S. Luke, Hodges, 1887. 

Escopark Y ΜΈΝΡΟΒΑ, Antonio; +1669; a Spanish Jesuit, 
whose casuistry was gibbeted by Pascal. Jn Evangelia sanctorum 
et temporis commentarit, 1637. 

Two great names in the eighteenth century serve well as a 
transition from the writers of the two preceding centuries to the 
present age. 

BENGEL, Johann Albrecht (Beng.); t1751. Gnomon N.T., 
1742. A masterpiece, rivalling Euthymius Zigabenus in terseness, 
and excelling him in originality and insight. English translation, 
Clark, 1857. 

WETSTEIN, Johann Jacob (Wetst.), 1754. ov. Test. 
Grecum, 1751, 1752. A monument of criticism and learning. 
Wetstein was a leader in the field of textual criticism, and the 
stores of learning collected in his notes have been of the greatest 
service to all subsequent students of N.T. 


4. MoDERN WRITERS. 


SCHLEIERMACHER, Fried. Dan. Ernst; +1834; Ueber die 
Schriften des Lukas, 1817. Translated anonymously by Thirlwall, 
1825. 

BORNEMANN, Fried. August.; 11850. Scholia in Luce Evan- 
gelium, 1830 


Ιχχχὶν THE GOSPEL ACCORDING TO 5. LUKE [8 10. 


Dre Werte, Wilh. Mart. L.; +1849. Kurse Erklarung der 
Evangelien des Lukas und Markus, 1839. Free, precise, and 
compact. 

Meyer, Hein. Aug. Wilh.; 11873. <Xvritisch exegetischer 

“ommentar uber das IV.T. Markus und Lukas, 1846. Excellent 
A good English translation of the fifth edition was published by 
T. & T. Clark, 1880. Grammar is sometimes ridden to death; 
but this is still one of the best commentaries for English readers. 
The German revisions of Meyer by Bernhard and Johannes Weiss, 
1885, etc., are superior, especially as regards the text. 

OoSTERZEE, Jan Jacob van; +1882. In Lange’s Theologische- 
homiletisches Libelwerk, 1857-1876, he commented on S. Luke. 
English translation published by T. & T. Clark, 1864. The notes 
are in three sections throughout ; critical, doctrinal, and homiletic. 

Hann, G. L., Professor of Theology at Breslau. Das Zvan- 
gelium des Lukas, 1892, 1894. Two substantial volumes, full of 
useful material, but grievously perverse in questions of textual 
criticism. . 

Scuanz, Paul. Das Lvangelium des heiligen Lucas, 1883. 
Probably much the best Roman Catholic commentary. 

LassERRE, Henri. Les Saints Evangiles, 1886,1887. A 
French translation of the Gospels with brief notes. Uncritical, but 
interesting. It received the ¢mprimatur of the Archbishop of 
Paris and the praise of Leo ΧΠῚ., ran through twenty-five editions 
in two years, and then through the influence of the Jesuits was 
suppressed. 

Gopet, Fréderic, Professor at Neuchatel. Commentaire sur 
PEvangile de S. Luc, 1871, 1872, 1888. Equal to Meyer in 
exegesis, but weak in textual criticism. The edition of 1888 is 
greatly to be preferred. An English translation of the second- 
edition was published by T. & T. Clark, 1879. 

ALFORD, Henry; 71871. Greek Testament, vol. 1. 1849, 5th 
ed. 1863. Sensible and clear. 

WorpswortH, Christopher, Bishop of Lincoln; 1885. 
Greek Testament, vol. i. 1856, 5th ed. 1866. Scholarly and devout, 
supplying the patristic element wanting in Alford, but otherwise 
inferior ; weak in textual criticism. 

McCLELLAN, John Brown. Zhe Mew Testament, a new trans- 
lation, from a revised text, with analyses, copious references and 
illustrations, chronological and analytical harmony, notes and dis- 
sertations, vol. i. 1875; unfortunately the only one published. 
Contains some grotesque renderings and perverse arguments, with 
a great deal of valuable matter. 

PLuMPTRE, Edward Hayes; ¢1891. The Synuptic Gospels in 
Bishop Ellicott’s Commentary for English Readers, Cassell, 1878. 
Popular and suggestive, with a tendency to °=cessive ingenuity. 








§ 10.] COMMENTARIES Ιχχχν 


Jones, William Basil, Bishop of St. David’s, and Cook, 
Frederic Charles, Canon of Exeter; St. Luke in the Speaker's 
Commentary, 13878. Inadequate. 

Carr, Arthur, /Vofes on the Greek Testament, St. Luke, 1875. 
A scholarly handbook. 

Farrar, Fred. William, Dean of Canterbury. St. Luke in the 
Cambridge Greek Testament, 1884 and later. Merve full, but less 
precise, than Carr. 

SADLER, Michael Ferrebee: ¢ 1895. Gospel acc. to St. Luke, 
1886. Dogmatic and practical rather than critical: somewhat 
capricious in textual criticism. 

Bonp, John. WH. text of St. Luke with introduction and 
notes, 1890. Brief to a fault, but useful. 

CAMPBELL, Colin. Critical Studies in St. Luke's Gospel, 1890. 
Fails to establish a special demonology and Ebionite tendency, 
but contains many useful remarks. 

BERNARD, Thomas Dehany. Zhe Songs of the Holy Nativity, 
1895. Did not come to the knowledge of the present writer until 
the commentary on chapters i. and 11. was in print.} 

Bruck, Alexander Balmain. The Synoptic Gospels in the 
Expositors Greek Testament, Hodder & Stoughton, 1897. T. R 
with introduction and notes ; modelled on Alford. 

Buass, Fredericus. vangelium secundum Lucam sive Luce 
ad Theophilum Liber Prior, secundam Formam que videtur 
Romanam, Trubner, 1897. Western text with introduction and 
critical notes. 

Index II. contains the names of many other writers whose 
works are of great use to the student of this Gospel. 


1 A similar fact caused the omission at p. xxix of some recent discussions of 
the Synoptic problem: e.g. The Abbé Loisy, Essays in ZL’ Enseignement 
Biblique, 1892, Revue des Religions, 1894, and Revue Bibligue, 1896 (see the 
Guardian, August 1896, p. 1317); W. Arnold Stevens and E. De Witt Burton, 
A Harmony of the Gospets for Historical Study, Boston, 1896. 


ABBREVIATIONS. 


Ecclestastical Writers. 


Ambr. 

Aug. 

Bas. 

Chrys. 

Clem. Alex. 
Clem. Hom. 
Clem. Recogn. 
Clem. Rom. 


Tren-lat. 
Jer. (Hieron.) 
Jos. : 


Versions. 
Aegyptt. 
Boh. 
Sah. 


. e » ΓῚ e e . e 


Ἂν 16. et Xe) ΝΥ ‘en fee “ee 4 «a: 8 Or ¢ 


Ambrose. 

Augustine. 

Basil. 

Chrysostom. 

Clement of Alexandria. 
Clementine Homilies. 
Clementine Recognitions. 
Clement of Rome. 
Cyprian. 

Cyril of Alexandria. 
Cyril of Jerusalem. 
Dionysius of Alexandria. 
~pipnanius. 

Eusebius. 

Euthymius Zigabenus. 
Gregory of Nazianzum. 
Gregory of Nyssa. 
Hermas. 

Hippolytus. 

Ignatius. 

Irenzus. 

Latin Version of Irenzus. 
Jerome. 

Josephus. 

Justin Martyr. 

Origen. 

Latin Version of Origen. 
Tertullian. 

Theophylact. 


Egyptian. 
Bohairic. 
Sahidie. 





Wordsw. 


Miscellaneous. 
Burton . 


GoLaG. 
Didon, J. C. 
ia) aa ΤῊΣ 
V. de /. 


ABBREVIATIONS bxxxvil 


. ν . . Φ - ° e 


. . e . . . . 


δι (© Te) ὁ, 6: ὦ, ὦ ce 9 (6) © © ὁ 


Ethiopic. 
Armenian. 
Gothic. 

Latin. 

Vetus Latina. 
Vulgate. 

Codex Amiatinus. 
Syriac. 
Curetonian. 
Sinaitic. 

Peshitto. 
Harclean. 
Jerusalem. 
Coverdale. 
Geneva. 

Luther. 

Rheims (or Douay), 
Tyndale. 

Wiclif. 
Authorized Version. 
Revised Version. 


Textus Receptus. 
Tischendorf. 
Tregelles. 

Westcott and Hort. 
Alford. 

Bengel. 

De Wette. 

Grotius. 
Maldonatus. 
Meyer. 

Nosgen. 

Wetstein. 
Wordsworth (Chr.). 


Burton, /V.7. JAloods and 
Tenses. 

Corpus Inscriptionum Cre 
carum. 

Pére Didon, Jésus Christ. 

Leben Jesu. 

Vie de Jésus. 


Ixxavill THE GOSPEL ACCORDING TO 5. LUKE 


Lft. 222. . . . J. B. Lightfoot,! (Votes on 
Epistles of S. Paul. 
Wisctt... : : . Westcott. 
Edersh. Z. & 7. - . Edersheim, Zife and Times 
of Jesus the Messiah. 
fist. of J. N. . LHistory of the Jewish Nation. 
Rob. es. in Pal. : . Robinson, esearches in 
Lalestine. 
Schurer, 7. 2. in 7. of J. C. . Schirer, Jewish People in the 
Times of Jesus Christ. 
Scriv. 752, ‘ : . Scrivener, Ζηίγοάμεοῦ to 
the Criticism of the New 
Testament. 
Stanley, Sin. & Pal, . . Stanley, Sixatand Palestine 
Trench, Afir. . : . Trench, JZzracles. 
ar. 5 : " «δ α͵ζαύεν: 
SR... Ξ ᾿ »  LVew Testament Syn- 
onyms. 


Tristram, Wat. “Wist. of Δ. . Tristram, /Vatural History 
of the Bible. 


ἼῈ Be ΣΟ De: ‘ . Smith’s Dictionary of the 
Bible, 1st or 2nd edition. 
DiChr Ant. « : . Smith’s Dictionary of Chris- 


tian Antiquities. 

Kraus, Real-Ex 4. Chr. Alt.. Kraus, Real- Encyklopadie 
der Christlichen Alter- 
thiimer. 

Hemopire. or τς ‘Herzog’s Protestantische 
Real-Encyklopadie, 1st or 
2nd edition. 


@rem. J2x. : . Cremer, Lexicon of New 
Testament Greek. 

eS: Lex? , . Liddell and Scott, Zexicon. 

Greg. Proleg. . : . Gregory, Srolegomena ad 
Tischendorfi ed. V.T. 

Win. . 5 . . Winer, Grammar of N.T. 


Greek (the page refers to 
Moulton’s edition). 

(0) 5 By . . . omit. 

HIS: ics , 5 insert. 


N.B.—The text commented upon is that of Westcott and Hort. The 
very few instances in which the editor is inclined to dissent from this 
text are noted as they occur. 


1 The name of John Lightfoot is not abbreviated in this volume, 








THE 


ἘΠ ΡΕΙ ACCORDING. TO..S. LUKE: 


THE TITLE OF THE GOSPEL. 


THE title cannot be any part of the original autograph. It is 
found in different forms in ancient authorities, the earliest being 
the simplest: κατὰ Λουκᾶν (8 B F), εὐαγγέλιον κατὰ Λουκᾶν (A C 
D 2), τὸ κατὰ Λουκᾶν εὐαγγέλιον or τὸ κατὰ Λουκᾶν ἅγιον εὐαγγέλιον 
(cursives). 


The κατά neither affirms nor denies azthorshzp: it implies conformzty to a 
type. But, inasmuch as all four Gospels have the κατά, these uniform titles 
must be interpreted according to the belief of those who gave the titles, viz. the 
Christians of the first four centuries ; and it was their belief that each Evangelist 
composed the Gospel which bears his name. Had the κατά meant no more 
than ‘“‘drawn up according to the teaching of,” then this Gospel would have 
been called κατὰ Παῦλον, and the second Gospel would have been called κατὰ 
Πέτρον ; for it was the general tradition that Mark wrote according to the 
teaching of Peter, and Luke (in a different sense) according to the teaching of 
Paul. The κατά, however, is not a mere substitute for the genitive of author- 
ship, but indicates that the same subject has been treated by others. Thus, 
ἡ παλαιὰ διαθήκη κατὰ τοὺς ἑβδομήκοντα points to the existence of other transla- 
tions, just as “Ὅμηρος mara ᾿Αρίσταρκον or κατὰ ᾿Αριστοφάνην points to the 
existence of other editlons. That the κατά does not exclude authorship is 
shown by such expressions as 7 κατὰ Mwiicéa πεντάτευχος (Epiphanius) and 
ἡ καθ᾽ Ἡρόδοτον ἱστορία (Diodorus): comp. ἐν τοῖς ὑπομνηματισμοῖς Tots κατὰ 
τὸν Νεεμίαν (2 Mac. ii. 13). Strictly speaking, there is only one Gospel, 
εὐαγγέλιον Θεοῦ, the Gospel of God concerning His Son (Rom. i. 1); but it 
has been given to us in four shapes, εὐαγγέλιον τετράμορφον (Iren. Her. 
iii. 11. 8), and the κατά indicates the shape in which the writer named 
composed it. 


L 1-4. THE PROLOGUE OR PREFACE. 


The classical style of this opening, and its similarity to the 
prefaces of Herodotus, Thucydides, and Polybius, hardly amount 
to proof that Lk. was well read in classical literature, and con- 
sciously imitated Greek historians ; but there is nothing improbable 
in this supposition. Among the words which are classical rather 

I 


2 THE GOSPEL ACCORDING TO 5. LUKE [1. 1. 


than biblical should be noticed ἐπειδήπερ, ἐπιχειρεῖν, ἀνατάσσεσθαι, 
διήγησις, καθεξῆς. The construction also is classical, and in no 
way Hebraistic. We have clauses idiomatically interlaced, not 
simply co-ordinated. The modest position claimed by the writer 
is evidence of his honesty. A forger would have claimed to be an 
eye-witness, and would have made no apology for writing. Ewald 
remarks that “in its utter simplicity, modesty, and brevity, it is 
the model of a preface to an historical work.” Its grammatical 
construction should be compared with that of the preface to the 
synodical epistle in Acts xv. 24, 25: Ἐπειδὴ ἠκούσαμεν. . . ἔδοξεν 
ἡμῖν. 

This prologue contains all that we really ἄγιοτυ respecting the 
composition of early narratives of the life of Christ, and it is the 
test by which theories as to the origin of our Gospels must be 
judged. No hypothesis is likely to be right which does not 
harmonize with what is told us here. Moreover, it shows that an 
inspired writer felt that he was bound to use research and care in 
order to secure accuracy. 

1. Ἐπειδήπερ. A stately compound, suitable for a solemn 
opening: freq. in class. Grk., but not found in LXX, or elsewhere 
in N.T. Quontam quidem, “ For as much as,” Weil denn einmal. 

πολλοί. The context seems to imply that these, like Lk., were 
not eye-witnesses. That at once would exclude Mt., whose Gospel 
Lk. does not appear to have known. It is doubtful whether Mk. 
is included in the zoAAoi. The writers of extant apocryphal 
gospels cannot be meant, for these are all of later origin. Probably 
all the documents here alluded to were driven out of existence by 
the manifest superiority of the four Canonical Gospels. The 
ἐπεχείρησαν cannot imply censure, as some of the Fathers thought, 
for Lk. brackets himself with these writers (ἔδοξε κἀμοῦ) ; what. 
they attempted he may attempt. The word occurs 2 Mac. ii. 29, 
vii. 19; Acts ix. 29, xix. 13; and is freq. in class. Grk. in the sense 
of “put the hand to, take in hand, attempt.” The notion of 
unlawful or unsuccessful attempting is sometimes implied by the 
context: it is not contained in the word. Luther renders unter 
wunden haben, “have ventured.” Lk. must have regarded these 
attempts as imsufficient, or he would not have added another. 
Meyer quotes Ulpian, p. 159 (in Valckenaer), ἐπειδήπερ περὶ τούτον 
πολλοὶ ἐπεχείρησαν ἀπολογήσασθαι. It is doubtful whether 
ἐπιχειρ. necessarily implies a gveat undertaking. 

ἀνατάξασθαι διήγησιν. “To draw up again in order a narra- 
tive”; z.e. to arrange afresh so as to show the sequence of events. 
The verb is a rare one, and occurs elsewhere only Plut. AZorad 
p. 969 Ὁ, De sollert. animal. xii. (Reiske, x. p. 36), in the sense of 
“‘ practise, go over again in order,” Iren. iii. 21. 2, and as v./, Eccles. 
ii. 20. The subst. implies something more than mere notes or 











£1, 2] THE PROLOGUE OR PREFACE 3 


anecdotes; “a leading through to the end” (durchfiihren), “a 
narrative” (Ecclus. vi. 35, ix. 15; 2 Mac. ii. 32, vi. 17; Plat. Rep. 
392 D; Arist. 62, ili. τό. 1). 


Versions vary greatly: ordinare narrationem (Latt.), componere narra- 
tionem (Beza), stellen die Rede (Luth.), ‘‘ordeyne the telling” (Wic.), 
‘“‘compyle a treates” (Tyn.), ‘set forth the words” (Cov.), “‘set forth the 
declaracion” (Cran.), ‘‘write the historie” (Gen.), ‘‘compile a narration” 
(Rhem.), ‘set forth in order a declaration” (AV.), ‘draw up a narrative” 
(RV.), composer une narration suivie (Godet), coordonner en corps de récit 
(Lasserre), ‘‘ restore from memory a narrative” (Blass). 


τῶν πεπληροφορημένων. ‘Of the things which have been 
carried through to the end, of the matters which have been accom- 
plished, fully established.” Here again English Versions differ 
much; but “surely known” (Tyn.), “surely to be believed” 
(Cran.), “surely believed” (AV.), cannot be justified. The verb 
when used of fersons may mean “ persuade fully, convince,” and 
in pass. “be fully persuaded” (Rom. iv. 21, xiv. 5); but of chings 
it means “fulfil” (2 Tim. iv. 5, 17). Here we may render 
“accomplished.” Others less well render “fully proved.” See 
Lightfoot on Col. iv. 12. The ἐν ἡμῖν probably means “among us 
Christians.” Christendom is the sphere in which these facts have 
had their full accomplishment. The ἡμῖν in ver. 2 shows that con- 
temporaries are not meant. If these things were handed down to 
Lk.. then he was not contemporary with them. The verse is 
evideace that the accomplished facts were already fully established 
and widely known, for they had already been narrated by many. 
See Westcott, Zztr. to Gosp. p. 190, 7th ed. 

2. καθὼς παρέδοσαν ἡμῖν. ‘‘ ven as they delivered them to us.” 
The difference between as, “as,” and καθώς, ‘just as,” should be 
marked in translation: the correspondence was exact. Lk. im- 
plies that he himself was among those who received the tradition. 
Like the πολλοί, he can only arrange afresh what has been handed 
down, working at second hand, not as an eye-witness. He gives 
no hint as to whether the facts were handed down orally or in 
writing. The difference between the πολλοί and these αὐτόπται is 
not that the πολλοί wrote their narratives while the αὐτόπται did 
not, but that the αὐτόπται were primary authorities, which the 
πολλοί were not. 

ὑπηρέται γενόμενοι τοῦ Adyou. They not only had personal know- 
ledge of the facts (αὐτόπται), they also had practical experience of 
the effects. They had preached and taught, and had thus learned 
what elements in the Gospel were of most efficacy for the winning 
and saving of souls. That τοῦ λόγου belongs to ὑπηρέται only, not 
to αὐτόπται, and means “the doctrine,” z.e. the Gospel (Acts vi. 4, 
Vill. 4, xiv. 25,-xvi. 6, xvii. 11), is manifest from the context. 
Origen and Athanasius are wrong in making τοῦ λόγου mean the 


4 THE GOSPEL ACCORDING TO S. LUKE [22,8 


personal Word, the Son of God, a use which is peculiar to Jn. 
The ἀπ᾽ ἀρχῆς refers to the beginning of Christ’s ministry (Jn. xv. 
27, xvi. 4). For ὑπηρέτης see on iv. 20 and comp. Acts xiil. 5. 

3. ἔδοξε κἀμοί. This is the main sentence, the apodosis of 
ἐπειδήπερ πολλοὶ ἐπεχείρησαν. It neither implies nor excludes 
inspiration: the ἔδοξε may or may not have been inspired. The 
wish to include inspiration caused the addition in some Latin 
MSS. of εὖ spirttut sancto (Acts xv. 28), which makes what follows 
to be incongruous. With ἔδοξε comp. the Muratorian Fragment : 
Lucas iste medicus . . . nomine suo ex opinione conscripsit— 
Dominum tamen nec tpse vidit in carne—et idem, prout assequt 
potuit, ita et a nativitate Joannts incepit dicere. The κἀμοί shows 
that Lk. does not blame the πολλοί: he desires to imitate and 
supplement them. It is their attempts that encourage him to write. 
What they have done he may do, and perhaps he may be able to 
improve upon their work. ‘This is his first reason for writing a 
narrative. See Blass, V7. Gram. p. 274. 

παρηκολουθηκότι. This is his second reason for writing, making 
the argument @ /fortiort. He has had special advantages and 
qualifications ; and therefore what was allowed to others may be 
still more allowed to him. ‘These qualifications are fourfold, and 
are told off with precision. In the literal sense of “following a 
person closely so as to be always beside him,” παρακολουθεῖν 
does not occur in N.T. Here it does not mean that Lk. was 
contemporaneous with the events, but that he had brought himself 
abreast of them by careful investigation. + Comp. the famous 
passage in Dem. De Cor. cap. lili. p. 285 (344), παρηκολουθηκότα 
τοῖς πράγμασιν ἐξ ἀρχῆς : also De Fal. Leg. p. 423. 

ἄνωθεν. This is the frst of the four qualifications: he has gone 
back to the very beginning, viz. the promise of the birth of the. 
Forerunner. “From the first” is the meaning of ἄνωθεν here, not 
“thoroughly,” vadicitus, as in Acts xxvi. 5, which would make 
ἄνωθεν almost the same as πᾶσιν. Vulg. has a principio, and d has 
desusum (comp. the French dessus). It is the πᾶσιν which implies 
thoroughness ; and this is the second point. He has begun at the 
beginning, and he has investigated everything. The Syriac makes 
πᾶσιν masc., but there is little doubt that it is neut., and refers to 
πραγμάτων in ver. I. 

ἀκριβῶς. This is the ¢2zvd point. He has done all this 
“accurately.” There is no idle boast in any one of the three 
points. No other Gospel gives us this early history about the 
Baptist and the Christ. No other is throughout so full, for of 
170 sections contained in the synoptic narrative 48 are peculiar 
to Lk. And, in spite of the severest scrutiny, his accuracy can 
very rarely be impugned. We cannot be sure whether he means 
to imply that ἀκριβῶς was not true of the πολλοί, but we may be 











L 8, 4.] THE PROLOGUE OR PREFACE 5 


sure that none of them could claim all three of these points. In 
any case we have an inspired historian telling us in his inspired 
writings that he is giving us the results of careful investigation. 
From this it seems to follow that an inspired historian may fail in 
accuracy if his investigation is defective. 

καθεξῆς. This is the fourth point, resulting from the other three. 
He does not propose to give a mere collection of anecdotes and 
detached sayings, but an orderly narrative systematically arranged. 
Chronological order is not necessarily implied in καθεξῆς, but 
merely arrangement of some kind. Nevertheless, he probably 
has chronological order chiefly in view. In N.T. the word is 
peculiar to Lk. (viii. 1; Acts 11: 24, xi. 4, xviil. 23), as is also 
the more classical ἑξῆς (vii. 11, ix. 37, etc.) ; but ἐφεξῆς does not 
occur. 

κράτιστε Θεόφιλε. The epithet κράτιστος, often given to persons 
of rank (Acts xxiii. 26, xxiv. 3, xxvi. 25), is strongly in favour of 
the view that Theophilus was a real person. The name Theophilus 
was common both among Jews (= Jedidiah) and among Gentiles. 
But it was a name likely to be used to represent any pious reader. 
See Lft. on “ Acts,” D.B.2 pp. 25, 26. The word κράτιστος occurs 
in N.T. only here and in the Acts, where it is evidently a purely 
official epithet, for the persons to whom it is applied are of bad 
character. See Deissmann, Brbe/studien, p. 19, for the name. 

4. ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. “In 
order that thou mightest fully know the certainty concerning the 
words wherein thou wast instructed.” The λόγοι are not the 
πράγματα or historic facts, but the details of the λόγος or Gospel 
(ver. 2), which “ministers of the word” had communicated to 
Theophilus. The compound ἐπιγνῷς indicates additional and more 
thorough knowledge. It is very freq. in Lk. and Paul: see esp. 
Rom. 1. 28, 32; 1 Cor. xiii. 12; Lft. on Col. i. 9; Trench, Syz. 
Ixxv. In N.T. κατηχεῖν, “to sound down into the ears, teach 
orally,” is found only in Lk. and Paul. The position of τὴν 
ἀσφάλειαν gives it solemn emphasis. Theophilus shall know that 
the faith which he has embraced has an impregnable historical 
foundation. Hastings, D.C.G. il. p. 726. 


The idiomatic attraction, περὶ ὧν κατηχήθης λόγων, is best resolved into 
περὶ τῶν λόγων ods κατηχήθης, Not περὶ τῶν λόγων περὶ ὧν κατηχήθης. Only 
of Zersons does περί τινος stand after κατηχεῖν (Acts xxi. 21, 24): of things 
we have the acc. (Acts xviii. 25; Gal. vi. 6). These attractions are very freq. 
in Lk. See Blass, Gr. p. 170. 


On the superficial resemblance between this preface and Jos. Con. Apzon. i. 
9, 10, see Godet, i. pp. 92, 93, 3¢me ed. 1888. The resemblance hardly 
amounts to remarkable coincidence, and such similarities are common in 
literature. It is more interesting to compare this preface with that of the 
medical writer Dioscorides. The opening words of Dioscorides’ treatise, περὶ 
ὕλης ἰατρικῆς, run thus: Πολλῶν οὐ μόνον ἀρχαίων, ἀλλὰ Kal νέων συνταξαμένων 


6 THE GOSPEL ACCORDING TO 5. LUKE [I. 4 


περὶ τῆς τῶν φαρμάκων σκευασίας Te kal δυνάμεως καὶ δοκιμασίας, φίλτατε ’Apeie, 
πειράσομαί σοι παραστῆσαι μὴ κενὴν μηδὲ ἄλογον ὁρμὴν ἐσχηκέναι πρὸς τήνδε τὴν 
πραγματείαν. The date of Dioscorides Pedacius is uncertain; but, as Pliny 
does not mention him, he is commonly assigned to the first or second century 
A.D. He is said to have been a native of Anazarbus in Cilicia, about fifty 
miles from Tarsus; and in that case he would almost certainly obtain his 
medical knowledge in the great school at Tarsus. That he and 5. Luke may 
have been there at the same time with S. Paul, seems to be a not impossible 
conjecture. The treatise περὶ ἀρχαίης ἰητρικῆς, commonly attributed to Hippo- 
crates (c. 460-350 B.C.), begins: Ὁκόσοι ἐπεχείρησαν περὶ ἰητρικῆς λέγειν ἢ 
γράφειν, κ-τ.λ. 


L 5-Il. 52. THE GOSPEL OF THE INFANCY. 


These chapters have often been attacked as unhistorical. 
That Marcion omitted them from his mutilated edition of this 
Gospel is of no moment. He did not do so upon critical grounds, 
but because their contents did not harmonize with his doctrine. 
It is more to the point to urge that these early narratives 
lack apostolic authority; that they cover ground which popular 
imagination, in the absence of history, would be sure to fill; that 
they abound in angelic appearances and other marvels; that 
their form is often highly poetical; and that it is sometimes 
difficult to reconcile them with the narrative of Mt. or with 
known facts of history. To this it may be replied that reserve 
would keep Christ’s Mother from making known these details at 
first. Even Apostles may have been ignorant of them, or unwilling 
to make them known until the comparatively late period at which 
Lk. wrote. The dignity, beauty, and spirituality of these narratives 
is strong evidence of their authenticity, especially when contrasted 
with the silly, grotesque, and even immoral details in the apo- 
cryphal gospels. They abound in historic features, and are 
eminently true to life. Their independence of Mt. is evident, — 
and both accounts bear the stamp of truthfulness, which is not 
destroyed by possible discrepancies in a few minor points. That 
Lk. is ever at variance with other historians, has still to be proved ; 
and the merit of greater accuracy may still be with him, even if 
such variance exists. 

This Gospel of the Infancy is made up of seven narratives, 
in two parallel groups of three, followed by a supplement, which 
connects these two groups with the main body of the Gospel. 

I. τ. The Annunciation of the Birth of the Forerunner 
(5-25); 2. The Annunciation of the Birth of the Saviour (26-38) ; 
3. The Visit of the Mother of the Saviour to the Mother of 
the Forerunner (39-56). 

II. 4. The Birth of the Forerunner (57-80); 5. The Birth of 
the Saviour (11. 1-20); 6. The Circumcision and Presentation of 
the Saviour (ii. 21-40). 











——— 


I. 5.] THE GOSPEL OF THE INFANCY 7 


IlI. 7. The Boyhood of the Saviour (ii. 41-52). 

On the two accounts of our Lord’s infancy see Resch, Das 
Kindheitsevangelium, pp. 10 ff., 1897; Gore, Dissertations on 
Subjects connected with the Incarnation, pp. 12 ff.: Murray, 1895. 


I. 5-25. Zhe Annunciation of the Birth of the Forerunner. 


“When John the Baptist appeared, not the oldest man in 
Palestine could remember to have spoken even in his earliest 
childhood with any man who had seen a prophet. . . . In these 
circumstances it was am occurrence of the first magnitude, more 
important far than war or revolution, when a new prophet actually 
appeared” (Zcce Homo, ch. i.). The miracles recorded are in 
keeping with this. God was making a new departure in dealing 
with His people. We need not, therefore, be startled if a highly 
exceptional situation is accompanied by highly exceptional facts. 
After more than three centuries of silence, Jehovah again speaks 
by prophecies and signs to Israel. But there is no violent rupture 
with the past in making this new departure. The announcement 
of the rise of a new Prophet is made in the temple at Jerusalem, 
to a priest of the old covenant, who is to be the Prophet’s father. 
It is strong evidence of the historic truth of the narrative that no 
miracles are prophesied of the new Prophet, and that after his 
appearance his disciples attribute none to him. 


5. ᾿Εγένετο ἐν ταῖς ἡμέραις. The elegant idiomatic Greek of the 
preface comes abruptly to an end. Although the marks of Lk.’s 
style are as abundant here as in any part of the Gospel, yet the 
form of the narrative is strongly Hebraistic ; so much so that one 
may be confident that he is translating from an Aramaic document 
These first two chapters seem to consist of a series of such docu- 
ments, each with a distinct conclusion (i. 80, 11. 40, 11. 52). If they 
are historical, the Virgin Mary must have been the source of much 
that is contained in these first two chapters; and she may have 
been the writer of documents used by Lk. In any case, we have 
here the earliest documentary evidence respecting the origins of 
Christianity which has come down to us,—evidence which may 
justly be called contemporary. Both ἐγένετο and ἐν ταῖς ἡμέραις 
are Hebraistic (see on ver. 39); but there is no need to understand 
ἦν or any other verb after ἐγένετο, “It came to pass that there was.” 
Rather, “There arose, came into notice,” or simply ‘‘ There was.” 
See on iv. 36, and comp. Mk. i. 4; Jn. i. 6. 

Ἡρῴδου βασιλέως τῆς ᾿Ιουδαίας. Herod “the Great,” a title not 


8 THE GOSPEL ACCORDING TO S. LUKE [I. δ. 


given to him by his contemporaries, who during his last years 
suffered greatly from his cruelty. It is in these last years that the 
narrative of Lk. begins. The Herods were Idumzans by birth,! 
though Jews by religion, and were dependent upon the Romans 
for their sovereignty. As Tacitus says: Regnum ab Antonto 
Herodi datum victor Augustus auxit (Hist. v. 9. 3). 


The name Ἡρῴδης is contracted from ‘Hpwiins, and should have iota sub- 
script, which is well supported by early inscriptions. Later inscriptions and 
coins omit the iota. In the Codex Ambroszanus of Josephus the name is 
written with iota adscript, Hpwcdns (Amt. xi-xx.). See the numerous 
instances from inscriptions cited by Schiirer in the 7heol. Litztg. 1892, No. 
21, col. 516. The τοῦ inserted before βασιλέως in A and other texts is in 
accordance with classical usage. But in LXX the art. is commonly omitted 
in such cases, because in Hebrew, as in English, ‘‘ Saul, king of Israel,” 
“George, king of England,” is the common idiom (Gen. xiv. I, 2, 18, xx. 2, 
XXvi. I, etc. etc.). See Simcox, Lang. of N.T. p. 47. 


βασιλέως τῆς ᾿Ιουδαίας. This was the title conferred on him by 
the Senate at the request of Antony, Messala, and Atratinus (Jos. 
Ant. xiv. 14. 4). ‘Judezea here may mean “the land of the Jews, 
Palestine” (vil. 17, xxill. 5; Acts ii. 9, x. 37, xl. 1, 29). Besides 
Judza in the narrower sense, Herod’s dominions included Samaria, 
Galilee, a great deal of Perzea, and Ccele-Syria. For the abundant 
literature on the Herods see D.Z.? i. p. 1341; Herzog, PRE.? vi. 
Ρ. 47; Schiirer, Jewzsh People in the T. of J. C. i. 1, p. 400. 

ἱερεύς τις ὀνόματι Ζαχαρίας. In the Protevangelium of James 
(viii.), Zacharias is called high priest; and this has been adopted by 
later writers, who have supposed that the incident narrated by Lk. 
took place on the Day of Atonement in the Holy of Holies. But 
the high priest would not have been called ἱερεύς τις, and it could 
not have been by /o¢ (ἔλαχε) that he offered incense on the Day οἱ 
Atonement. Priestly descent was much esteemed. The name 
means “ Remembered by Jehovah.” For ὀνόματι see on v. 27. 

ἐξ ἐφημερίας ᾿Αβιά. The word ἐφημερία has two meanings: 
1. “service for a term of days” (Neh. ΧΙ. 30; 1 Chron. xxv. 8; 
2 Chron. xiil. 10); 2. “ἃ course of priests who were on duty fora 
term of days,” viz. for a week (1 Chron. xxiil. 6, xxvill. 13; 1 Esdr. 
i. 2,15). These courses were also called διαιρέσεις, and by Josephus 
matpiat and ἐφημερίδες (Ant. vil. 14. 7; Vita, i.). Abijah was de- 
scended from Eleazar, and gave his name to the eighth of the 
twenty-four courses into which David divided the priests (1 Chron. 
xxiv. 10; 2 Chron. viii.14). Of these twenty-four only the courses 
of Jedaiah, Immer, Pashur, and Harim returned from captivity 
(Ezra ii. 36-39); but these four were divided again into twenty- 


1 Tempus quogue Herodis alienigenx videlicet regis etiam tpsum Domentco 
attestatur adventut. Predictum namque fuerat, quia non defictet princeps ex 
Juda, donec veniat gui mzttendus erat (Bede). See Farrar, 7 he Herods, ch. Vis. Viis 











L 5, 6.] THE GOSPEL OF THE INFANCY 9 


four with the old names. So that Zacharias did not belong to the 
original course of Abijah, for that did not return from exile. Each 
course was on duty twice during the year; but we know far too 
little about the details of the arrangement to derive any sure chron- 
ology trom the statements made by Lk. See on ii. 7. 


Wieseler places the vision of Zacharias early in October a.u.c. 748 or B.C. 6 
(Chron. Syn. 11. 2, Eng. tr. p. 123). With this result Edersheim agrees (Z. and 
T. i. p. 135), as also does Andrews (ZL. of our Lord, p. 52, ed. 1892). Lewin 
prefers May 16th, B.c. 7 (Fastz Sacr?, 836). Caspari is for July 18th, B.c. 3, 
but remarks ‘* how little reliance is to be placed upon conclusions of this kind” 
(Chron. Eznl. § 42, Eng. tr. p. 57). For the courses of priests, see Herzog, 
PRE. art. Priestertum im A.T.; Schiirer, Jewish People in the T. of J. C. 
ii. I, pp. 216-220. 


υνὴ αὐτῷ ἐκ τῶν θυγατέρων ᾿Ααρών. “ He had a wife,” not “his 
wife was” (AV.). Lk. follows LXX in omitting the art. with the 
gen. after θυγάτηρ: comp. ΧΙ]. 16 and the quotations Mt. xxi. 5 
and Jn. xii. 15, and contrast Mt. xiv. 6. To be a priest and 
married to a priest’s daughter was a double distinction. It was a 
common summary of an excellent woman, “She deserves to marry 
a priest.” In the fullest sense John was of priestly birth. See 
Wetst.: Sacrosancta precursoris nobilitas non solum a parentibus, 
sed etiam a progentitoribus gloriosa descendit (Bede). Aaron’s wife 
was Elisabeth = Elisheba = “‘ God is my oath.” 

6. δίκαιοι. Once a term of high praise, and meaning righteous- 
ness in the fullest sense (Ezek. xviii. 5, 9, 11, 19, 20, 22, 24, 26); 
but it had come to mean little more than careful observance of 
legal duties. The addition of the Hebraistic ἐναντίον τοῦ Θεοῦ 
(Acts viii. 21; Gen. vi. 8, 11, 13, vii. 1, x. 9) gives δίκαιοι its full 
meaning: Zacharias and Elisabeth were saints of the O.T. type. 
Symeon is called δίκαιος (11. 25), and Joseph (Mt. i. 19). Comp. 
δίκαιον εἶναί μὴ ὃ νόμος ἡ φύσις θ᾽ ἅμα παρεῖχε τῷ Θεῷ (Eur. Lon. 
643). The Gospel was to restore to δίκαιος its original spiritual 


‘ meaning. See detached note on ¢he word δίκαιος and its cognates, 


Rom. i. 17. For ἀμφότεροι see on v. 7. 

πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τ. κι Another 
Hebraism (Deut. xxviii. 9; 1 Sam. viii. 3, 5; 1 Kings iii. 14, etc.) 
The distinction often drawn, that ἐντολαί are moral, while δικαιώ- 
ματα are ceremonial, is baseless; the difference is, that the latter 
is the vaguer term. Here, although they differ in gender, they 
have only one article and adjective, decause they are so similar in 
meaning. Comp. Col. ii. 22; Rev. v. 12; and see Win. xix. 3 6, 
p. 157. The two words are found combined Gen. xxvi. 5 and 
Deut. iv. 40. For δικαιώματα, “ things declared right, ordinances,” 
comp. Rom. 11. 26 and Heb. ix. 1, and see note in SJ. Comm. on 
I Cor. v. 6 as to the force of the termination -ua. The genitive 
here, as in Rom. ii. 26 and viii. 4, expresses the authority from 


10 THE GOSPEL ACCORDING TO S. LUKE [I. 6-8. 


which the ordinance springs. The ἄμεμπτοι anticipates what 
follows, and, of course, does not mean that they were sinless. No 
one is sinless; but the conduct of some is free from reproach. 
Comp. Phil. iii. 6. See the quotation Eus. HZ. v. τ. 9. 

7. kat οὐκ ἦν αὐτοῖς τέκνον. This calamity is grievous to all 
Orientals, and specially grievous to Jews, each of whom is ambitious 
of being among the progenitors of the Messiah. It was commonly 
believed to be a punishment for sin (Lev. xx. 20, 21; Jer. xxii. 30). 
The story of Glaucus, who tempted the oracle at Delphi, and “at 
the present time has not a single descendant” (Hdt. vi. 86. 16), 
indicates a similar belief among the Greeks. Zacharias and 
Elisabeth had the sorrow of being childless, as Anna of being 
husbandless, and all three had their consolation. Comp. the 
births of Samson and Samuel, both of whom were Nazirites, and 
of Isaac. 


καθότι. Peculiar to Lk. ‘* Because that” (xix. 9; Acts ii. 24, xvii. 31), 
or ‘‘according as” (Acts ii. 45, iv. 35). In class. Grk. editors commonly 
write καθ᾽ 6 τι. The clause καὶ ἀμφότεροι. . . ἦσαν does not depend upon 
καθότι, which would be illogical, but is a separate statement. Their age 
would not explain why they had had no children, but why they were not likely 
to haveany. ‘‘ They had no child, because that Elisabeth was barren ; and 
they were both advanced in years,” so that they had no hope of children. 


προβεβηκότες ἐν Tals ἡμέραις αὐτῶν. Hebraistic: in class. Grk. 
we should rather have had τῇ ἡλικίᾳ. In LXX we have προβεβ. 
ἡμέραις, OF ἡμερῶν, OF τῶν ἡμερῶν (1 Kings i. 1; Gen. xxiv. 1; Josh. 
xiii. 1). Levites were superannuated at about sixty, but a priest 
served as long as he was able. 


8. Ἐγένετο . . . ἔλαχε. On the various constructions with ἐγένετο in 
Lk. see detached note at the end of this chapter; and on ἐν τῷ ἱερατεύειν 
αὐτόν, ‘‘ while he was officiating as priest,” which is another very favourite 
construction with Lk., see on iii. 21. The verb ἱερατεύειν is freq. in LXX, 
but occurs nowhere else in N.T. It is not found earlier than LXX, but is not 
rare in later Greek. See Kennedy, Sources of N.T. Grk. p. 119. The phrase 
κατὰ τὸ ἔθος is peculiar to Lk. in N.T. (ii. 42, xxii. 39), but occurs in Theod. 
Bel 15; and ἔθος occurs ten times in his writings, and only twice elsewhere 
(Jn. xix. 40; Heb. x. 25). Comp. κατὰ τὸ εἰθισμένον (ii. 27) and κατὰ τὸ εἰωθός 
(iv. 16; Acts xvii. 2). It is for the sake of those who were unfamiliar with the 
usages of the temple that he says that it was ‘‘ according to the custom of the 
priest’s service ” that it was decided by lot which priest should offer incense. 
To take κατὰ τὸ ἔθος τῆς ieparias with what precedes robs it of all point ; it is 
tautology to say that he was officiating as priest according to the custom of the 
priest’s service. But the number of cases in which Lk. has a clause or word 
which is grammatically amphibolous is very large; vv. 25, 27, ii. 22, where 
see note. The word leparela occurs in N.T. only here and Heb. vii. 5. ‘In 
relation to ἱερωσύνη (Heb. vii. 11, 12, 24) it expresses the actual service of 
the priests, and not the office of priesthood” (Wsctt. on Heb. vii. 5). 


ἔλαχε τοῦ θυμιᾶσαι. The casting of lots took place twice a day, 
at the morning and the evening offering of incense. In the morn- 





L 8-11.] THE GOSPEL OF THE INFANCY I! 


ing the drawing lots for offering the incense was the third and chief 
of a series of drawings, four in all; in the evening it was the only 
one. We do not know whether this was morning or evening. No 
priest might have this honour twice; and the number of priests 
was so great that many never offered the incense. The fortunate 
lot was a ψῆφος λευκή, to which there is a possible reference 
Rev. 11. 17. The priest who obtained it chose two others to help 
him ; but, when they had done their part, they retired, leaving him 
alone in the Holy Place. For the very elaborate details see 
Edersh. Zhe Temple, its Ministry and Services, pp. 129-142. 


The gen. τοῦ θυμιᾶσαι is probably governed by ἔλαχε, which in class. Grk. 
commonly has a gen. when it means ‘‘ became possessed of,” and an acc. 
when it means ‘‘ obtained by lot” (Acts i. 17 ; comp. 2 Pet. i. 1). In 1 Sam. 
xiv. 47 we have Σαοὺλ ἔλαχε [a/. 1. κατακληροῦται] τοῦ βασιλεύειν ἐπὶ ᾿Ισραήλ. 
The εἰσελθὼν εἰς τὸν ναόν must be taken with θυμιᾶσαι, not with ἔλαχε: ‘he 
obtained by lot to go in and burn incense,” not ‘‘ after entering into the ναός 
he obtained by lot to burn incense.” The lots were cast defore he entered the 
Holy Place, which was the front part of the ναός. 


10. πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον. Cod. Am. has the 
same order, omnis multitudo erat populi orans. The position of 
τοῦ λαοῦ is against taking ἦν with προσευχόμενον as the analytical 
tense instead of the imperf., a constr. of which Lk. is very fond 
[Ὁ ΟῚ, 21, 22, i. 33, iv. 17, 31. 38, 44, etc.); ἣν may mean 
“was there,” or “there was,” and τοῦ λαοῦ be epexegetic of τὸ 
πλῆθος. But certainty is unattainable and unimportant. We need 
not infer from πᾶν τὸ πλῆθος that there was a great multitude. As 
compared with the solitary priest in the vads, all the worshippers 
outside were a πλῆθος. The word is a favourite one with Lk., who 
uses it twenty-five times against seven in the rest of N.T. It is 
temarkable that prayer is not expressly mentioned in the Law as 
part of public worship, except in connexion with the offering of the 
first-fruits (Deut. xxvi. 15). But comp. 1 Kings viii. 33-48, 
2 Chron. vi. 14-42; Is. lvi. 7. The people were inside the ἱερόν, 
although outside (ἔξω) the ναός, and the other priests would be 
between them and the ναός. Syr-Sin. omits ἔξω. 

11. ὥφθη δὲ αὐτῷ ἄγγελος Κυρίου. It was the most solemn 
moment of his life, when he stood alone in that sacred spot to offer 
the pure and ideal symbol of the imperfect prayer which he and 
those outside were offering. The unique circumstances contri- 
buted to make him conscious of that unseen world which is around 
all of us (2 Kings vi. 17 ; comp. Lk. xv. 7, 10). For ὥφθη see on 
ἘΞ 43; and for an analysis of the psychological facts see Lange, 

L. of Christ, bk. ii. pt. i. § 2; Eng. tr. i. 264. But must we not 
choose between admitting an objective appearance and rejecting 
the whole as a myth? To explain it as a “false perception” or 
optical delusion, ze. a purely subjective result of psychological 


12 THE GOSPEL ACCORDING TO 5. LUKE [1.11--18. 


causes, seems to be not admissible. In that case Zacharias, like Lord 
Herbert of Cherbury,! would have accepted the sign which he sup- 
posed that he had received. To believe in the reality of a subject- 
ive appearance and not believe its testimony is a contradiction. 
Moreover, the psychological explanation leaves the dumbness to be 
explained. Again, we have similar appearances ver. 26, il. 9, 13, 
XXli. 43, xxiv. 4. Can we accept here an explanation which is very 
difficult (ii. 9, 13) or inadmissible (xxiv. 4) elsewhere? Are all 
these cases of false perception? See Paley, Huvidences of Christt- 
anity, prop. ii. ch. i.; Mill, Panthetstic Principles, il. 1. 4, p. 123, 
ended: 1861 ji dersh: 7. ΟΣ 761: ἢ: (142, 1 p.075 1. 

ἐκ δεξιῶν τοῦ ϑυσιαστηρίου.: The place of honour. It was “the 
right side of the altar,” not of Zacharias, who was facing it. Comp. 
Acts vil. 55, 56. The right side was the south side, and the Angel 
would be between the altar and the golden candlestick. On the 
left, or north side, of the altar was the table with the shewbread. 

12. φόβος ἐπέπεσεν ἐπ᾽ αὐτόν. Fear is natural when man be- 
comes suddenly conscious of contact with the unseen: Humane 
fragilitatis est spiritualis creature visione turbart (Bede). Comp. 
il. 9, ix. 343; Judg. vi. 22, ΧΠ 22; Job iv. 15, etc. For the phrase 
comp. Acts xix. 17; Exod. xv. 16; Judith xv. 2. In class. Grk. 
the dat. is more usual: Thuc. 111. 87. 1; Xen. Anad. ii. 2. 19; Eur. 
Andr. 1042. 

13. εἶπεν δὲ πρὸς αὐτόν. Both εἶπεν δέ and εἶπεν πρός are very 
freq. in Lk., who prefers εἶπεν δέ to καὶ εἶπεν even at the beginning 
of narratives, and uses πρὸς αὐτόν, αὐτούς, «.t.X. in preference to 
αὐτῷ, αὐτοῖς, κιτ.λ., after verbs of speaking, answering, etc., to an 
extent which is quite remarkable (vv. 18, 19, 34, 55, ΟἹ, 73, 
11. 15, 18, 20, 34, 48, 49, etc. etc.). This πρός is so strong a mark 
of his style that it should be distinguished in translation: εἶπεν. 
πρὸς αὐτόν, “ He said unzo him,” and εἶπεν αὐτῷ, “ He said fo him.” 
But not even RV. does this. See pp. [ΧΙ], Lxiii. 

Μὴ φοβοῦ. This gracious charge is specially common in Lk. 
(ver. 30, 11: 10, Vili. 50, xii. 4, 7, 32; Acts xviil. 9, xxvii. 24). 
Bengel says of it, Primum alloguium celeste in aurora N.T. per 
Lucam amenissime descripta. Comp. Gen. xv. 1; Josh. viii. 1; 
Ise aut, 2315, “xliv.e2 ἢ ΕΥ̓ ΣΙΝ]: 27, 295 Dantx ἘΣ 

διότι. +“ Because,” as generally in N.T. Comp. ii. 7, xxi. 28. 
It never means “therefore”; not Rom. i. 19 nor 1 Thes. 1]. 18. 

εἰσηκούσθη ἡ δέησίς cov. ‘Thy supplication was heard,” at the 
time when it was offered. The pass. is used both of the petition 
(Acts x. 31; Ecclus. li. 11) and of the petitioner (Mt. vi. 7; Heb. 
v. 7). The word δέησις implies personal need; it is a “special 
petition for the supply of want ” (Lft. on Phil. iv. 6 ; Trench, Syz. li.). 
Unlike προσευχή, it may be used of petitions to men. The word 


1 2772, written by himself, τό fim., pp. 171 ff. ed. 1792, pp. 241 ff., ed. 1824. 














1. 13, 14.] THE GOSPEL OF THE INFANCY 13 


favours, but by no means proves, the view that the prayer of 
Zacharias was fora son. And the context at first seems to con- 
firm this. But would Zacharias have made his private wishes the 
main subject of his prayer at so unique an opportunity? Would 
he have prayed for what he regarded as impossible? As Bede 
remarks, /Vemo orat quod se accepturum desperat. Having prayed 
for it as possible, would he have refused to believe an Angel who 
told him that the petition was granted? It is much more probable 
that he and the people were praying for the redemption of Israel,— 
for the coming of the Messiah’s kingdom ; and it is this supplica- 
tion which was heard. To make δέησις refer to habitual suppli- 
cation, and not to the prayer offered with the incense, seems 
unnatural. 


What Didon points out (p. 298) in quite a different connexion seems to 
have point here. It was an axiom with the Rabbins that a prayer in which 
there was no mention of the kingdom of God was no prayer at all (Bady/., 
Beracoth, fol. 40, 2); and in the ritual of the temple the response of the 
people to the prayers of the priests was, ‘‘ Blessed be the name of the glory of 
the Kingdom of God for ever” (Bady/., Taanith, fol. 16, 2): Jésus Christ, 
ed. 1891. See also Edersh. 7he Temple, p. 127. 


kal i γυνή σου ᾿Ελεισάβετ γεννήσει υἱόν σοι. Not ἡ γυνὴ yap. 
“ For thy wife shall bear thee a son” would have made it clear 
that the son was the answer to the δέησις. But “and thy wife 
shall bear thee a son” may mean that this is an additional boon, 
which (as ver. 17 shows) is to prepare the way for the blessing 
prayed for and granted. Thus, like Solomon, Zacharias receives 
the higher blessing for which he prayed, and also the lower blessing 
for which he did not pray. 


Tevvdw is generally used of the father (Mt. i. 1-16; Acts vii. 8, 29; Gen. 
ν. 3-30, xi. 10-28, etc.); but sometimes of the mother (ver. 57, xxili. 293 
Jn. xvi. 21). The best authorities give "Iwdvys, with only one ν (WH. ii. 
App. p. 159). In LXX we have ᾿Ιωάνης (2 Chron. xxviii. 12); ᾿Ιωάναν 
2 Chron. xvii. 15; Neh. xii. 13); "Iwvdy (Neh. vi. 18); Ἰωνά (2 Kings 
XXV. 23; comp. Jn. xxi. 15-17). All these forms are abbreviations of Jeho- 
hanan, “‘ Jehovah’s gift,” or ‘‘ God is gracious.” Gotthold is a German name 
of similar meaning. It was a Rabbinical saying that the names of six were 
eas before they were born—Isaac, Ishmael, Moses, Solomon, Josiah, and 

essiah. 


14, πολλοὶ ἐπὶ τῇ γενέσει αὐτοῦ χαρήσονται. With the πολλοί 
here contrast παντὶ τῷ λαῷ in il. το. The joy at the appearance of 
a Prophet after centuries of need was immense, although not uni- 
versal. The Pharisees did not dare to say that John was not a 
Prophet (Mt. xxi. 26); and Herod, until driven to it, did not dare 
to put him to death (Mt. xiv. 5). The word ἀγαλλίασις means 
“extreme joy, exultation.” It is not class., but is freq. in LXX. 
Elsewhere in N.T. only ver. 44; Acts il. 46; Jude 24; Heb. i. 9 
(from Ps. xliv. 8). 


14 THE GOSPEL ACCORDING TO 5. LUKE [1 14, 15. 


In ciass. Grk. χαίρειν more often has the simple dat., but ἐπί is usual in 
N.T. (xiii. 17; Acts xv. 31; Mt. xviii. 13, etc.). It marks the daszs of the 


joy. The reading γεννήσει (G XT) for γενέσει (8% ABCD) probably comes 
from γεννήσει in ver. 13. 


15. ἔσται yap μέγας ἐνώπιον [τοῦ] Κυρίου. For he shall be great 
in the truest sense of the term. Whatsoever a character man has 
before God, of that character he really is. 


The adj. ἐνώπιος is found in Theocr. (xxii. 152) and in LXX, but ἐνώπιον 
as a prep. seems to be confined to LXX and N.T. It is not in Mt. or Mk., 
but is specially freq. in Lk. (vv. 17, 19, 75, iv. 7, v. 18, 25, etc.), as also 
in Rev. The phrase ἐνώπιον rod κυρίου or Θεοῦ is a Hebraism (xii. 6, xvi. 15; 
Acts iv. 19, vil. 46, x. 31, 33; Judg. xi. 11; 1 Sam. x. 19; 2 Sam. v. 3; 
vi. 5). The preposition retains this meaning in modern Greek. 


οἶνον Kat σίκερα οὐ μὴ πίῃ. He is to drink neither wine nor 
any intoxicating liquor other than wine. The same Hebrew word 
is rendered sometimes σίκερα, sometimes μέθυσμα, and sometimes 
σίκερα μέθυσμα (Lev. x. 9; Num. vi. 3; Judg. xiii. 4, 7, 14). 
Wiclif here has ‘‘ne wine ne syder.” See D.B.? art. “ Drink, 
Strong.” John is to be a Nazirite, not only for a time, as was 
usual, but for all his life, as Samson and Samuel. This is not 
disproved by the omission of the command not to cut his hair 
(Edersh. Zhe Temple, p. 322). Eusebius (Prep. Evang. vi. το. 8) 
has gen. σίκερος, and σικέρατος is also quoted ; but σίκερα is usually 
undeclined. 

πνεύματος ἁγίου πλησθήσεται. This is in obvious contrast to 
οἶνον καὶ σίκερα. In place of the physical excitement of strong 
drink he is to have the supernatural inspiration of the Holy Spirit. 
The whole phrase is peculiar to Lk. (vv. 41, 67; Acts i. 4, 
iv. 8, 31, 1x. 17, ΧΗ]. 9); and the two elements of it are specially 


characteristic of him. Excepting Mt. xxii. 10, xxvii. 48, the 


verb πίμπλημι occurs only in Lk., who uses it twenty-two times. 
Mt. has the expression “‘ Holy Spirit” five times, Mk. and Jn. each 
four times. Lk. has it fifty-three times, of which twelve are in the 
Gospel. He uses three forms: πνεῦμα ἅγιον (i. 15, 35, 41, 67, 
[ii. 25,] ili. τό, iv. 1, xi. 13); τὸ ἅγιον πνεῦμα (xii. το, 12); and τὸ 
πνεῦμα τὸ ἅγιον (ii. 26, ili, 22). According to Schoettgen (i. 
Ρ 255), “to be filled with the Holy Spirit is” Zocutio Judzxis familt- 
aris. He gives one example. Comp. the contrast in Eph. v. 18. 


ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ. A Hebraism (Ps. xxii. 11, xxi. 6; Is. 
xlix. 1, 5: comp. Judg. xiii. 5, 7, xvi. 17; Job xxxi. 18, etc.); instead of 
the more classical ἐκ γενετῆς, with or without εὐθύς (Hom. 71. xxiv. 535, Od. 
xviii. 6; Arist. Z¢k. Nic. vi. 13. I, vil. 14. 4, viii. 12. 6). For the ére 
comp. ἔτι ἐκ βρέφεος, ἔτι dm’ ἀρχῆς ἔτι καὶ ἐκ παρόντων, where ἔτι seems to 
mean ‘‘even.” The expression does not imply that John was filled with the 
Spirit before he was born (ver. 41). In LXX κοιλία is often used of the 
womb (see esp. Jer. i. 5); but this is very rare in class. Grk. 


————— 











Ι. 16, 17.) THE GOSPEL OF THE INFANCY 15 


16, 17. The two personal characteristics just stated—subjection 
of the flesh and sovereignty of the spirit—will manifest themselves 
in two external effects,—a great religious revival and the prepara- 
tion for the Messianic kingdom. The first of these was the 
recognized work of every Prophet. Israel, through sin, was con- 
stantly being alienated from God; and it was one of the chief 
functions of a Prophet to convert the people to God again (Jer. 
iii, 7, 10, 14, xviii. 8; Ezek. iii. 19; Dan. ix. 13). 


καὶ αὐτός. The personal pronouns are much more used in N.T. than in 
class. Grk., esp. in the oblique cases. But even in the nom. the pronoun is 
sometimes inserted, although there is little or no emphasis. Lk. is very fond 
of beginning sentences with καὶ αὐτός, even where αὐτός can hardly mean 
“(δ on his part,” as distinct from others (iii. 23, v. 14, 17, vi. 20, etc.). In 
προελεύσεται we have another mark of Lk.’s style. Excepting Mk. vi. 33 
and 2 Cor. ix. 5, the verb is peculiar to Lk. in N.T. (xxii. 47; Acts xii. 10, 
xx. δ᾽, 13)» 


ἐνώπιον αὐτοῦ. “Before God,” who comes to His people in 
the person of the Messiah (Is. xl. 1-11; Mal. iii. 1-5). It is 
unlikely that αὐτοῦ means the Messiah, who has not yet been 
mentioned. There is no analogy with αὐτὸς ἔφα, 7256 dixit, where 
the pronoun refers to some one so well known that there is no 
need to mention him by name. For ἐνώπιον see on ver. 15 ; and 
for δύναμις, On iv. 14, 36. Elijah is mentioned, not as a worker of 
miracles, for “John did no sign” (Jn. x. 41), but as a preacher of 
repentance: it was in this that the Baptist had his spirit and 
power. For Rabbinic traditions respecting Elijah as the Fore- 
runner see Edersh. Z. & TZ. ii. p. 706. Comp. Justin, Z7y. xlix. 


The omission of the articles before πνεύματι and δυνάμει is probably due 
to the influence of an Aramaic original, in which the gen. which follows 
would justify the omission. Proper names in -as pure commonly have gen. 
in -ov (Mt. i. 6, in. 3); but here Hela is the true reading. 


ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα. The literal interpretation 
‘here makes good sense, and perhaps, on the whole, it is the best. 
In the moral degradation of the people even parental affection had 
languished: comp. Ecclus. xlvili. ro. Genuine reform strengthens 
family ties; whatever weakens them is no true reform. Or the 
meaning may be that the patriarchs will no longer be ashamed of 
their offspring: comp. Is. Ixiii. 16. In any case, ἀπειθεῖς is not to 
be referred to τέκνα. It is not the disobedience of children to 
parents that is meant, but that of the Jews to God. 


The Vulg. renders ἀπειθεῖς by zxcredibiles, for which some MSS. have 
incredulos: comp. azssoctabilis, penetrabilis for adjectives in -dz/¢7s with this 
force. Lat. Vet. varies: zxerudztos (f), non consentientes (a), contumaces (6). 

ἐν φρονήσει δικαίων. The prep. of rest after a verb of motion expresses 
the result of the motion (vii. 17; Mt. xiv. 3): ‘‘ Turn them so as 29 de in 
the wisdom of the just.” For φρόνησις see Lft. on Col. i. 9: the word 


16 THE GOSPEL ACCORDING TO 5. LUKE [1. 17-19. 


occurs only here and Eph. i. 8 in N.T. De Wette, Bleek, and others main- 
tain that φρόνησις here means simply ‘‘ disposition,” Geszznung. In what 
follows it is better to make ἑτοιμάσαι dependent upon ἐπιστρέψαι, not 
co-ordinate with it. The preparation is the consequence of the conversion, 
and the final object of the προελεύσεται : ne Dominus populum imparatum 
mayestate sua obterat (Beng.). 


18. Κατὰ τί γνώσομαι τοῦτο; The very question asked by 
Abraham (Gen. xv. 8): “In accordance with what shall I obtain 
knowledge of this?” ze. What shall be in harmony with it, so as 
to be a sign of it? Comp. the cases of Gideon (Judg. vi. 36-39) 
and of Hezekiah (2 Kings xx. 8), who asked for signs; also of 
Moses (Exod. iv. 2-6) and of Ahaz (Is. vii. 11), to whom signs 
were given unasked. The spirit in which such requests are made 
may vary much, although the form of request may be the same; 
and the fact that Zacharias had all these instances to instruct him 
made his unbelief the less excusable. By his ἐγὼ γάρ εἶμι, «.7.A., he 
almost implies that the Angel must have forgotten the fact. 


19. ἀποκριθεὶς ὁ ἄγγελος εἶπεν. In Attic ἀποκρίνομαι, in Homeric and 
Ionic ὑποκρίνομαι, is used in the sense of ‘‘answering.” In N.T. ὑποκρί- 
νομαι occurs only once (xx. 20), and there of ‘‘acting a part,” not ‘‘answer- 
ing”: comp. 2 Mac. v. 25. But ἀποκριθείς for the class. ἀποκρινάμενος 
(which is rare in N.T.) marks the decay of the middle voice. In bibl. Grk. 
the middle voice is dying ; in mod. Grk. it is dead. Machon, a comic poet 
about B.C. 250, is perhaps the earliest writer who uses ἀπεκρίθην like 
ἀπεκρινάμην in the sense of ‘‘replied, answered.” In LXX, as in N.T., 
ἀπεκρινάμην is rare (Judg. v. 29 [A]; 1 Kings ii. 1; 1 Chron. x. 13). See 
Veitch, Greek Verbs, p. 78. 


19. ᾿Εγώ εἶμι Γαβριήλ. Gabriel answers his ἐγώ εἶμι with 
another. “Thou art old, and not likely to have children, but 
I am one whose word is to be believed”: ἀγγέλῳ ἀπιστεῖς, καὶ τῷ 
ἀποστείλαντι (Eus.). ‘The names of two heavenly beings are given. 
us in Scripture, Gabriel (Dan. viii. 16, ix. 21) and Michael (Dan. 
X. 13, 21, xll. 1; Jude g; Rev. xii. 7); other names were given in 
the later Jewish tradition. It is one thing to admit that such 
names are of foreign origin, quite another to assert that the belief 
which they represent is an importation. Gabriel, the “Man of 
God,” seems to be the representative of angelic ministry to man ; 
Michael, “ Who is like God,” the representative of angelic opposi- 
tion to Satan. In Scripture Gabriel is the angel of mercy, Michael 
the angel of judgment. In Jewish legend the reverse is the case, 
proving that the Bible does not borrow Jewish fables. In the 
Targums Gabriel destroys Sennacherib’s army; in the O.T. he 
instructs and comforts Daniel. The Rabbis said that Michael flies 
in one flight, Gabriel in two, Elijah in four, and Death in eight ; 
#.e. mercy is swifter than judgment, and judgment is swifter than 
destruction. ‘See Hastings, D.2..1. p. 973 DsC.G. is pe 55. 

6 παρεστηκὼς ἐνώπιον τοῦ Θεοῦ. See on ver. 15. Gabriel is “the 








1.19, 20.) |THE GOSPEL OF THE INFANCY 17 


angel of His presence” (Is. Ixiii. 9; comp. Mt. xviil. το). “ Stand- 
ing before” implies ministering. In LXX the regular phrase is 
παραστῆναι ἐνώπιον (Jobi. 6, which is a close parallel to this; 1 Kings 
XVii. I, xVili. 15 ; 2 Kings iii. 14, v. 16). It is also used of service 
to a king (1 Kings x. 8). But when Gehazi “stood before his 
master,” we have παρειστήκει πρὸς τὸν κύριον αὐτοῦ (2 Kings v. 25). 


Only here and ix. 27 does Lk. use the unsyncopated form of the perf. part, 
of ἵστημι and its compounds. Elsewhere he prefers ἑστώς to ἑστηκώς (i. 11, 
v. I, 2, xviii. 13; Acts iv. 14, vii. 55, etc.). In Mt. xxvii. 47 and Mk. ix. 
I and xi. 5, ἑστηκότων is the right reading. In Jn. the unsyncopated form 
is common. 


ἀπεστάλην λαλῆσαι πρὸς σὲ kal εὐαγγελίσασθαί σοι ταῦτα. This 
reminds Zacharias of the extraordinary favour shown to him, and 
so coldly welcomed by him. It is the first use in the Gospel 
narrative of the word which was henceforward to be so current, 
and to meanso much. In LXX it is used of any good tidings 
(2 Sam. i. 20; 1 Chron. x. 9), but especially of communications 
respecting the Messiah (Is. xl. 9, lii. 7, lx. 6, lxi. 1). See on ii. 10 
and ii. 18. 

20. καὶ ἰδοὺ ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι. The ἰδού is 
Hebraistic, but is not rare in class. Grk. It introduces something 
new with emphasis. Signum poscentt datur congruum, quamvis non 
optatum (Beng.). The analytical form of the fut. marks the dura- 
tion of the silence (comp. v. 10, vi. 40?, xvii. 35 ?, xxi. 17); and μὴ 
δυνάμενος, k.7.X., is added to show that the silence is not a voluntary 
act, but the sign which was asked for (comp. Dan. x. 15). Thus 
his wrong request is granted in a way which is at once a judgment 
and a blessing ; for the unbelief is cured by the punishment. For 
σιωπάω of dumbness comp. 4 Mac. x. 18. 


We have here one of many parallels in expression between Gospel and 
Acts. Comp. this with Acts xiii. 11; i. 39 with Acts i. 15; i. 66 with Acts 
xi. 21; ii. 9 with Acts xii. 7; xv. 20 with Acts xx. 37; xxi. 18 with Acts 
XXVii. 34; xxiv. I9 with Acts vii. 22, 

In N.T. μή with the participle is the common constr., and in mod. Grk. 
it is the invariable use. In Lk. there is only one instance of οὐ with a parti- 
ciple (vi. 42). See Win. lv. 5. 8, pp. 607-610; Lft. Zp. a7 St. Paul, p. 39, 
1895. The combination of the negative with the positive statement of the 
same thing, although found in class. Grk., is more common in Heb. literature. 
In Acts xiii. 11 we have ἔσῃ τυφλὸς μὴ βλέπων ; comp. Jn. i. 3, 20, iii. 16, 
x. 5, 18, xvili. 20, xx. 27; Rev. ii. 13, iii. 9; Ps. Ixxxix. 30, 31, 48; 2Sam. 
xiv. 5; Is. xxxviii. I, etc. 

ἄχρι ἧς ἡμέρας. Gal. iii. 19 is the only certain exception to the rule 
that ἄχρι, not ἄχρις, usually precedes vowels in N.T. Comp. xvii. 27, xxi. 
24, and see on xvi. 16. For the attraction, comp. Acts i. 2; Mt. xxiv. 38. 
Attractions are specially freq. in Lk. See on iii. 10; also Blass, G7. pp. 169, 214, 

ἀνθ᾽ ὧν. Only in this phrase does ἀντί suffer elision in N.T. It is 
equivalent to ἀντὶ τούτων ὅτι, ‘‘for that, because” (xix. 44; Acts xil. 23; 
2 Thes. ii. 10; Lev. xxvi. 43; 2 Kings xxii. 17; Ezek. v. 11). It is founa 
in class. Grk. (Soph. Ant. 1068; Aristoph. Plut. 434). 


18 THE GOSPEL ACCORDING TO S. LUKE [I. 20-28, 


οἵτινες. Stronger than the simple relative: ‘‘which are of such a 
character that.” Comp. ii. 10, vii. 37, 39, Vili. 3, 15. Almost always in nom. 

els τὸν καιρὸν αὐτῶν. That which takes place in a time may be regarded 
as entering into that time: the words go on to their fulfilment. Comp. εἰς τὸ 
μέλλον (xiii. 9) and εἰς τὸ μεταξὺ σάββατον (Acts xiii. 42). 


21. ἦν ὁ λαὸς προσδοκῶν. As in ver. 20, the analytical tense 
marks the duration of the action. Zacharias was longer than was 
customary; and the Talmud states that the priests were accustomed 
to return soon to prevent anxiety. It was feared that in so sacred 
a place they might incur God’s displeasure, and be slain (Lev. xvi. 
13). Hence ἐθαύμαζον ἐν τῷ χρονίζειν, “They were wondering while 
he tarried.” Comp. ver. 8, and see on iii. 21. The common 
rendering, “ αὐ his tarrying,” or ‘‘ because he tarried,” guod tardaret, 
is improbable even if possibie. ‘This would have been otherwise 
expressed: ἐθαύμαζον ἐπί (11. 33, iv. 22, ix. 43, etc.), which D reads 
here ; or dud (Mk. vi. 6; Jn. vii. 21?); or dre (xi. 383 Jn. ill. 7, iv. 
27); Or περί (il. 18). 

22. οὐκ ἐδύνατο λαλῆσαι αὐτοῖς. He ought to pronounce the 
benediction (Num. vi. 24-26) from the steps, either alone or with 
other priests. His look and his inability to speak told them at 
once that something extraordinary had taken place ; and the sacred 
circumstances would suggest a supernatural appearance, even if his 
signs did not make this clear to them. 


The compound ἐπέγνωσαν implies clear recognition and full knowledge 
(v. 22, xxiv. 16, 31); and the late form ὀπτασίαν (for ὄψιν) is commonly used 
of supernatural sights (xxiv. 23; Acts xxvi. 19; 2 Cor. xii. 1; Dan. ix. 23, 
x. I, 7, 8, 16). For καὶ αὐτός, ‘he on his part,” as distinct from the con- 
gregation, see on ver. 17, and Win. xxii. 4. b, p. 187. The periphrastic tense 
ἣν Stavevwv again calls attention to the continued action. The verb is found 
here only in N.T., but occurs twice in LXX (Ps. xxxiv. 19; Ecclus. xxvii. 
22). In διέμεινε κωφός both the compound and the tense emphasize the fact 
that it was no mere temporary seizure (xxii. 28; Gal. ii. 5; 2 Pet. iii. 4). 


23. ὡς ἐπλήσθησαν at ἡμέραι τῆς λειτουργίας αὐτοῦ. When the 
week for which the course of Abijah was on duty for public service 
was at an end. See on vv. 15 and 57. In class. Grk. λειτουργία 
(λεώς, ἔργον) is freq. of public service undertaken by a citizen at 
his own expense. In bibl. Grk. it is used of priestly service in the 
worship of God (Heb. viii. 6, ix. 21; Num. viii. 22, xvi. 9, XVill. 4; 
2 Chron. xxxi. 2), and also of service to the needy (2 Cor. ix. 12 : 
Phil. ii. 30). See Deissmann, δι Studies, p. 140. 

ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ. This was not in Jerusalem, in the 
Ophel quarter, where many of the priests resided, but in an un- 
named town in the hill-country south of Jerusalem (ver. 39). It is 
probable that most of the priests who did not live in the city itself 
resided in the towns and villages in the neighbourhood. Con- 
venience would suggest that they should live inside Judza. In 
Neh. xi. 10-19 we have 1192 priests in Jerusalem ; in 1 Chron. ix, 











L 23-25.] THE GOSPEL OF THE INFANCY 19 


13 we have 1760. Later authorities speak of 24,000; but such 
figures are very untrustworthy. The whole question of the resi- 
dences of the priests is an obscure one, and Josh. xxi. must not be 
quoted as evidence for more than a projected arrangement. That 
it was carried into effect and maintained, or that it was revived after 
the Exile, is a great deal more than we know. Schirer, /ewzsh 
People in the T. of J. C. ii. 1, p. 229. 

24. συνέλαβεν. The word occurs eleven times in Lk. against 
five times elsewhere. He alone uses it in the sense of conceiving 
offspring, and only in these first two chapters (vv. 31, 36, 11. 21). 
This sense is common in medical writers and in Aristotle. Hobart 
remarks that the number of words referring to pregnancy and 
barrenness used by Lk. is almost as great as that used by Hippo- 
crates: ἐν γαστρὶ ἔχειν (xxi. 23), ἔγκυος (11. 5), στεῖρα (i. 7), ἄτεκνος 
{xx. 28). And, excepting ἐν γαστρὶ ἔχειν, all of these are peculiar 
to himself in N.T. (AZed. Lang. of Lk. p. 91). 

περιέκρυβεν ἑαυτὴν μῆνας πέντε. The reflexive pronoun brings 
out more forcibly than the middle voice would have done that the 
act was entirely her own (Acts xxiii. 14; 1 Cor. xi. 31; 1 Jn. 1. 8); 
and the compound verb implies a// round, complete concealment. 
Her motive can only be conjectured ; but the enigmatical conduct 
and remark are evidence of historic truth, for they would not be 
likely to be invented. The five months are the first five months ; 
and at the end of them it would be evident that she had ceased 
to be ἡ στεῖρα (ver. 36). During these five months she did not 
wish to risk hearing a reproach, which had ceased to be true, but 
which she would not care to dispute. She withdrew, therefore, 
until all must know that the reproach had been removed. 


The form ἔκρυβον is late: in class. Οὐκ. ἔκρυψα is used. But a present 
κρύβω is found, of which this might be the imperfect. 

It can hardly be accidental that μήν is scarcely ever used in N.T. in a 
literal sense by any writer except Lk., who has it five times in his Gospel 
and five times in the Acts. The chronological details involved in this 
frequent use are the results of the careful investigation of which he writes in 
the preface. The other passages are Gal. iv. 10; Jas. v. 17, and six times 
in Revelation. So also ἔτος occurs fifteen times in Lk. and six in Mt. Mk. 
and Jn. 


25. ἐπεῖδεν ἀφελεῖν ὄνειδός pou ἐν ἀνθρώποις. The object of 
ἐπεῖδεν is neither ἐμέ understood (as all English Versions except 
Wic. and Rhem.) nor τὸ ὄνειδός pov (Hofmann), but ἀφελεῖν : 
“watched to take away, taken care to remove.” ‘The constr. seems 
to be unique; but comp. Acts xv. 14. Alford and Holtzmann 
translate “hath deigned, condescended to remove”; but can 
ἐπεῖδεν mean that? Elsewhere in N.T. it occurs only Acts iv. 29; 
but in class. Grk. it is specially used of the gods regarding human 
affairs (Aesch. Suppl. 1. 1031; Sept. 485). Hdt. i. 124. 2 15 not 


20 THE GOSPEL ACCORDING TO S. LUKE [I. 25, 26. 


rightly quoted as parallel. Omitting ἐπεῖδεν, Rachel makes the 
same remark: ᾿Αφεῖλεν 6 Θεός prov TO ὄνειδος (Gen. xxx. 23; Comp. 
Ps. cxiii. 9; Is. iv. 1); but the different position of the pov is 
worth noting. In ἐν ἀνθρώποις we have another amphibolous 
expression (see on ver. 8). It may be taken with ἀφελεῖν, but 
more probably it belongs to τὸ ὄνειδός μου (ver. 36). 


26-38. Zhe Annunciation of the Birth of the Saviour 


The birth of the Baptist is parallel to the birth of Isaac; that 
of the Messiah to the creation of Adam. Jesus is the second 
Adam. But once more there is no violent breach with the past. 
Even in its revolutions Providence is conservative. Just as the 
Prophet who is to renovate Israel is taken from the old priesthood, 
so the Christ who is to redeem the human race is not created out 
of nothing, but ‘born of a woman.” 


26. εἰς πόλιν τῆς Γαλιλαίας ἣ ὄνομα Ναζαρέτ. The description 
perhaps implies that Lk. is writing for those who are not familiar 
with the geography of Palestine. There is no reason for believing 
that he himself was unfamiliar with it. Comp. ver. 39, iv. 31, 
Ὑ ord, ΜΠ: 20, 1X. ΤΟ, XVil-p 11, ΧΙΧ. 20, 27; Al. 


Galilee is one of many geographical names which have gradually extended 
their range. It was originally a little ‘‘circuit” of territory round Kadesh- 
Naphtali containing the towns given by Solomon to Hiram (1 Kings ix. 11). 
This was called the ‘‘circuit of the Gentiles,” because the inhabitants were 
strangers (I Mac. v. 15, Γαλ. ἀλλοφύλων). But it grew, until in the time of 
Christ it included the territory of Naphtali, Asher, Zebulon, and Issachar 
(D.B.? i. p. 1117). For a description of this region see Jos. B. /. iti. 3. 1-3. 
Nazareth is mentioned neither in O.T. nor in Josephus, but it was probably 
not a new town in our Lord’s time. The site is an attractive one, in a basin 
among the south ridges of Lebanon. The sheltered valley is very fruitful, and 
abounds in flowers. From the hill behind the town the view over Lebanon, 
Hermon, Carmel, the Mediterranean, Gilead, Tabor, Gilboa, the plain of 
Esdraelon, and the mountains of Samaria, is very celebrated (Renan, Vze de /. 
Ρ- 27). It would seem as if Mt. (ii. 23) was not aware that Nazareth was the 
original home of Joseph and Mary. 





1 “1 has been argued that the different modes in which God is recorded to 
have communicated with men, in St. Matthew by dreams and in St. Luke by 
Angels, show the extent of tle subjective influence of the writer’s mind upon 
the narrative. But surely those are right who see in this difference the use of 
various means adapted to the peculiar state of the recipient. Moreover, as St. 
Matthew recognizes the ministry of Angels (xxviii. 2), so St. Luke relates 
Visions (Acts x. 9-16, xvi. 9, xviii. 9, 10). . . . It is to be noticed that the 
contents of the divine messages (Matt. 1. 20, 21; Luke i. 30-33) are related 
conversely to the general character of the Gospels, as a consequence of the 
difference of character in those to whom they are addressed. The promise of 
Redemption is made to Joseph ; of a glorious Kingdom to the Virgin” (Wsctt. 
Int. to Gospels, p. 317, 7th ed:). See Hastings, D.2. i. p. 93, 











I. 26-28. ] THE GOSPEL OF THE INFANCY 21 


The form of the name of the town varies much, between Nazareth, Nazaret, 
Nazara, and Nazarath. Keim has twice contended strongly for Nazara (/. of 
Naz., Eng. tr. ii. p. 16, iv. p. 108); but he has not persuaded many of the 
correctness of his conclusions. WH. consider that ‘‘the evidence when 
tabulated presents little ambiguity” (ii. App. p. 160). Nagapd@ is found 
frequently (eight out of eleven times) in Codex A, but hardly anywhere else. 
Nafapd is used once by Mt. (iv. 13), and perhaps once by Lk. (iv. 16). 
Nafapé@ occurs once in Mt. (xxi. 11) and once in Acts (x. 38). Everywhere 
else (Mt. ii. 23; Mk. i. 9; Lk. i. 26, ii. 4, 39, 51; Jn. i. 46, 47) we have 
certainly or probably Ναζαρέτ. Thus Mt. uses the three possible forms 
equally ; Lk. all three with a decided preference for Nazaret; while Mk. and 
Jn. use Nazaret only. This appears to be fairly conclusive for Nazaret. Yet 
Scrivener holds that ‘‘ regarding the orthography of this word no reasonable 
certainty is to be attained” (/nt. ¢o Crit. of N.T. ii. p. 316); and Alford 
seems to be of a similar opinion (i. Prolegom. p. 97). Weiss thinks that 
Nazara may have been the original form, but that it had already become 
unusual when the Gospels were written. The modern town is called En 
Nazirah, and is shunned by Jews. Its population of 5000 is mainly Christian, 
with a few Mahometans. 


27. ἐμνηστευμένην. This is the N.T. form of the word (ii. 5): in 
LXX we have μεμνηστευμ. (Deut. xxii. 23). The interval between 
betrothal and marriage was commonly a year, during which the 
bride lived with her friends. But her property was vested in her 
future husband, and unfaithfulness on her part was punished, like 
adultery, with death (Deut. xxii. 23, 24). The case of the woman 
taken in adultery was probably a case of this kind. 

ἐξ οἴκου Δαυείδ. It is unnecessary, and indeed impossible, to 
decide whether these words go with ἀνδρί, or with παρθένον, or 
with both. The last is the least probable, but Chrysostom and 
Wieseler support it. From vv. 32 and 69 we may with probability 
infer that Lk. regards Mary as descended from David. In ii. 4 he 
states this of Joseph. Independently of the present verse, therefore, 
we may infer that, just as John was of priestly descent both by 
Zacharias and Elisabeth, so Jesus was of royal descent both by 
Mary and Joseph. The title “Son of David” was publicly given 
to Jesus and never disputed (Mt. i. 1, ix. 27, xil. 23, xv. 22, 
xx. 30; 31; Mk: x. 47, 48; Lk. xviii. 38, 39).. In the Zest. XIZ. 
Patr. Christ is said to be descended from Zev? and Judah 
(Simeon vii.); and the same idea is found in a fragment of 
Irenzeus (Frag. xvii. Stieren, p. 836). It was no doubt based, 
as Schleiermacher bases it (S¢ Zuke, Eng. tr. p. 28), on the fact 
that Elisabeth, who was of Levi, was related to Mary (see on 
ver. 36). The repetition involved in τῆς παρθένου is in tavour of 
taking ἐξ οἴκου Δαυείδ with ἀνδρί: otherwise we should have ex- 
pected αὐτῆς. But this is not conclusive. 

28. Χαῖρε, κεχαριτωμένη. Note the alliteration and the con- 

1 The Ave Maria as a liturgical address to the Virgin consists of three 


parts, two of which are scriptural and one not. The first two parts, ‘‘ Hail, 
Mary, full of grace; the Lord is with thee,” and ‘‘ Blessed art thou among 


22 THE GOSPEL ACCORDING TO 5. LUKE [1. 28-80. 


nexion between χαῖρε and χάρις. The gratia plena of the Vulg. 
is too indefinite. It is right, if it means “full of grace, which 
thou hast received”; wrong, if it means “full of grace, which 
thou hast to bestow.” From Eph. i. 6 and the analogy of verbs 
in -dw, κεχαριτωμένη must mean “endued with grace” (Ecclus. 
xvill. 17). Von ut mater gratizx, sed ut filia gratie (Beng.). 
What follows explains κεχαριτωμένη, for with μετὰ σοῦ we under- 
stand ἐστι, not ἔστω (comp. Judg. vi. 12). It is because the Lord 
is with her that she is endued with grace. Tyn., Cov., and Cran., 
no less than Wic. and Rhem., have “full of grace”; Genev. has 
“freely beloved.” See Resch, A7vnudheztsev. p. 78. 


The familiar εὐλογημένη od ἐν γυναιξίν, although well attested (A C D X 
TAII, Latt. Syrr. Aeth. Goth., Tert. Eus.), probably is an interpolation 
borrowed from ver. 42: δὲ BL, Aegyptt. Arm. omit. 

29. Here also ἰδοῦσα (A), for which some Latin texts have cum audzsset, 
is an interpolation borrowed perhaps from ver. 12. It is not stated that Mary 
saw Gabriel. The pronominal use of the article (ἡ δέ) is rare in N.T. 
(Acts i. 6; Mt. ii. 5, 9). It is confined to phrases with μέν and δέ, and 
mostly to nom. masc. and fem. 


διεταράχθη. Here only in N.T. It is stronger than ἐταράχθη 
in ver. 12. Neither Zacharias nor Mary are accustomed to 
visions or voices: they are troubled by them. There is no 
evidence of hysterical excitement or hallucination in either case. 
The διελογίζετο, “reckoned up different reasons,” is in_ itself 
against this. The verb is confined to the Synoptic Gospels 
(v. 21, 22; Mk. ii. 6, 8): Jn. xi. 50 the true reading is λογίζεσθε. 

motanés. In N.T. this adj. never has the local signification, 
“from what country or nation?” cujas? (Aesch. Cho. 575; Soph. 
O.C. 1160). It is synonymous with ποῖος, a use which is found in 
Demosthenes ; and it always implies astonishment, with or without 


admiration (vii. 39; Mt. vill. 27; Mk. xiii. 1; 2 Pet. iii. 11; 1 Jn. 


iii. 1). In LXX it does not occur. The original form is ποδαπός, 
and may come from ποῦ ἀπό; but -daros is perhaps a mere ter- 
mination. 


εἴη. It is only in Lk. in N.T. that we find the opt. in indirect questions. 
In him it is freq. both without ἄν (111. 15, viii. 9, xxii. 23; Acts xvii. II, 
xxi. 33, xxv. 20) and with ἄν (vi. 11; Acts v. 24, x. 17). In Acts vill. 31 we 
have opt. with ἄν in a direct question. Simcox, Lang. of N.T. p. 1123 
Win. xii. 4. c, p. 374. 


80. Μὴ φοβοῦ, Μαριάμ, εὗρες γὰρ χάριν παρὰ τῷ Θεῷς, See on 


women, and blessed is the fruit of thy womb” (ver. 42), are first found in the 
Liber Antiphonianus attributed to Gregory the Great ; and they were authorized 
as a formula to be taught with the Creed and the Lord’s Prayer, ¢ A.D. 1198. 
The third part, ‘‘ Holy Mary, Mother of God, pray for us sinners now and at 
the hour of death,” was added in the fifteenth century, and was authorized by 
Pope Pius v. in 1568. 








I 30-33.] THE GOSPEL OF THE INFANCY 23 


ver. 13. The εὗρες χάριν π. τ. Θ. explains κεχαριτωμένη. The phrase 
is Hebraic: Νῶε εὗρεν χάριν ἐναντίον Κυρίου τοῦ Θεοῦ (Gen. vi. ὃ ; 
comp. xviii. 3, xxxix. 4). See on iv. 22. 


συλλήμψῃ. For the word see on ver, 24, and for the form comp. ii. 21, 
xx. 47; Acts i. 8, ii. 38, xxiii. 27; Jn. v. 43, xvi. 14, 24. In Ionic we have 
fut. λάμψομαι. Veitch, p. 359; Win. ν. 4f, p. 54. 


ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα. The same word- 
ing is found Gen. xvi. 11 of Ishmael, and Is. vii. 14 of Immanuel. 
Comp. Gen. xvii. 19 of Isaac, and Mt. i. 21 of Jesus. In all cases 
the καλέσεις is not a continuation of the prophecy, but a command, 
as in most of the Ten Commandments (Mt. v. 21, 27, 33 ; comp. 
ΜΠ 12 Acts xxut. 5, etc.).. Win. xiii. 5..¢, p. 306. The 
name Ἰησοῦς was revealed independently to Joseph also (Mt. i. 21). 
It appears in the various forms of Oshea, Hoshea, Jehoshua, 
Joshua, Jeshua, and Jesus. Its meaning is “ Jehovah is help,” or 
“God the Saviour.” See Pearson, Ox the Creed, art. il. sub init. 
p. 131, ed. 1849. See also Resch, Aindheitsev. pp. 80, 95. 

82. οὗτος ἔσται μέγας. As in ver. 15, this is forthwith ex- 
plained; and the greatness of Jesus is very different from the 
greatness of John. The title υἱὸς Ὑψίστου expresses some very 
close relation between Jesus and Jehovah, but not the Divine Son- 
ship in the Trinity ; comp. vi. 35. On the same principle as Θεός 
and Κύριος, Ὕψιστος is anarthrous: there can be only one Highest 
(Ecclus. vii. 15, xvii. 26, xix. 17, xxiv. 2, 23, xxix. 11, etc.). The 
κληθήσεται is not a mere substitute for ἔσται : He not only shall be 
the Son of God, but shall be recognized as such. In the Acta Pauh 
et Theclz we have Μακάριοι οἱ σοφίαν λαβόντες Ἰησοῦ Χριστοῦ, ὅτι 
αὐτοὶ υἱοὶ ὑψίστου κληθήσονται (Tischendorf, p. 239). For τὸν θρόνον 
Δαυείδ comp. 2 Sam. vii. 12, 13; Is. ix. 6, 7, xvi. 5. 

Δαυείδ τοῦ πατρὸς αὐτοῦ. This is thought to imply the Davidic 
descent of Mary; but the inference is not quite certain. Jesus 
was the heir of Joseph, as both genealogies imply. Comp. Ps. 
exxxii. 11; Hos. iii. 5. There is abundant evidence of the belief 
that the Messiah would spring from David: Mk. xii. 35, x. 47, 
xi. 10; Lk. xviii. 38, xx. 41; 4 Ezra xii. 32 (Syr. Arab. Arm.) ; Ps. 
Sol. xvii. 23, 24; Talmud and Targums. See on Rom. i. 3. 

88. βασιλεύσει. . . εἰς τοὺς αἰῶνας. Comp. “ But of the Son 
he saith, God is Thy throne for ever and ever” (Heb. 1. 8, where 
see Wsctt.); also Dan. ii. 44, vii. 143; Jn. xii. 34; Rev. xi. 15. 
The eternity of Christ’s kingdom is assured by the fact that it is to 
be absorbed in the kingdom of the Father (1 Cor. xv. 24-28). 
These magnificent promises could hardly have been invented by a 
writer who was a witness of the condition of the Jews during the 
half century which followed the destruction of Jerusalem. Indeed, 
we may perhaps go further and say that “it breathes the spirit of 


24 THE GOSPEL ACCORDING TO 5. LUKE [1. 33-35. 


the Messianic hope before it had received the rude and crushing 
blow in the rejection of the Messiah” (Gore, Dissertations, p. 16). 
Comp. vv. 17, 54, 55, 68-71, il. 38. 

The constr. βασιλεύειν ἐπί c. acc. is not classical. We have it again 

xix. 14, 27. 

84. Πῶς ἔσται τοῦτο. She does not ask for proof, as Zacharias 
did (ver. 18) ; and only in the form of the words does she ask as to 
the mode of accomplishment. Her utterance is little more than 
an involuntary expression of amazement: zon dubitantis sed admir- 
antis (Grotius). In contrasting her with Zacharias, Ambrose says, 
Hee gam de negotio tractat; tlle adhuc de nuntio dubitat. It is 
clear that she does not doubt the fact promised, nor for a moment 
suppose that her child is to be the child of Joseph. 

ἐπεὶ ἄνδρα οὐ γινώσκω. Comp. Gen. xix. 8; Judg. xi. 39; 
Num. xxxi. 17. The words are the avowal of a maiden conscious 
of her own purity; and they are drawn from her by the strange 
declaration that she is to have a son before she is married. It is 
very unnatural to understand the words as a vow of perpetual 
virginity, or as stating that such a vow has already been taken, or 
is about to be taken. It is difficult to reconcile οὐκ ἐγίνωσκεν (im- 
perf., not aor.) αὐτὴν ἕως (Mt. 1. 25) with any such vow.! 

35. Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ. It may be doubted whether 
the article is omitted “‘ because Holy Spirit is here a proper name” ; 
rather because it is regarded impersonally as the creative power of 
God. Comp. καὶ πνεῦμα Θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος (Gen. Ἢ 2) δ 
the two passages are very parallel. See on ver. 15. Both πνεῦμα 
and ἅγιον have special point. It is spirit and not flesh, what is 
holy and not what is sinful, that is to produce this effect in her. 
With ἐπελεύσεται ἐπὶ σέ comp. Acts i. 8. Excepting Eph. 11. 7 and 
Jas. v. 1, the verb is peculiar to Lk. (xi. 22, xxi. 26; Acts 1. 8,- 
Vill. 24, xiii. 40, xiv. 19). 

δύναμις Ὑψίστου ἐπισκιάσει σοι. For δύναμις see on iv. 14; for 
ἐπισκιάσει comp. the account of the Transfiguration (ix. 34), and 
for the dat. comp. the account of Peter’s shadow (Acts v. 15). It 
is the idea of the Shechinah which is suggested here (Exod. xl. 38). 
The cloud of glory signified the Divine presence and power, and it 
is under such influence that Mary is to become a mother. 

διό. This illative particle is rare in the Gospels (vii. 7; Mt. xxvii. 8); 
not in Mk. or Jn. 

τὸ γεννώμενον ἅγιον κληθήσεται υἱὸς Θεοῦ. “The holy thing which 
shall be born shall be called tue Son of God,” or, “That which 


11]. Lasserre renders puzsgue se n'ai nul rapport avec mon mari, and ex- 
plains that ἀνήρ s¢gnzfie mari, epoux; et la phrase marque la voeu de virginité 
conjugale fait par Marie (pp. 265, 564, ed. 1887). It is impossible that ἄνδρα, 
without either article or possessive pronoun, can mean “‘ my husband.” 











——— 





I. 35-37. ] THE GOSPEL OF THE INFANCY 25 


shall be born shall be called holy, the Son of God.” The latter of 
these two renderings seems to be preferable. Comp. ἅγιον τῷ κυρίῳ 
κληθήσεται (ii. 22); Ναζωραῖος κληθήσεται (Mt. 11. 23); υἱοὶ Θεοῦ 
κληθήσονται (ν. 9); ἐλάχιστος κληθήσεται and μέγας κλ. (ν. 19). In 
all cases the appellation precedes the verb. The unborn child is 
called ἅγιον as being free from all taint of sin. De hoc Sancto idem 
angelus est locutus, Dan. ix. 24 (Beng.). The ἐκ σοῦ, which many 
authorities insert after γεννώμενον, is probably an ancient gloss, de- 
rived perhaps from Mt. i. 16: 8 A B C*D and most versions omit. 

The title “Son of God,” like “Son of Man,” was a recognized 
designation of the Messiah. In och, and often in 4 Ezra, the 
Almighty speaks of the Messiah as His Son. Christ seldom used 
it of Himself (Mt. xxvii. 43; Jn. x. 36). But we have it in the 
voice from heaven (iii. 22, ix. 35); in Peter’s confession (Mt. 
xvi. 16); in the centurion’s exclamation (Mk. xv. 39) ; in the devil’s 
challenge (iv. 3, 9); in the cries of demoniacs (Mk. ili. 11, v. 7). 
Very early the Christian Church chose it as a concise statement of 
the divine nature of Christ. See on Rom. i. 4, and Swete, “2091. 
Creed, p. 24. For ἅγιον see on Rom. i. 7. The radical meaning 
is “set apart for God, consecrated.” 

36. καὶ ἰδοὺ ᾿Ελεισάβετ  cuyyevis cou. Comp. ver. 20. Mary, 
who did not ask for one, receives a more gracious sign than 
Zacharias, who demanded it. The relationship between her and 
Elisabeth is unknown. 


*€ Cousin,” started by Wiclif, and continued until RV. substituted ‘‘kins- 
woman,” has now become too definite in meaning. The kinship has led 
artis+s to represent the two children as being playmates; but Jn. i. 31 seems 
to be against such companionship. It has also led to the conjecture that 
Jesus was descended from both Levi and Judah (see on ver. 27). But Levites 
might marry with other tribes ; and therefore Elisabeth, who was descended 
from Aaron, might easily be related to ome who was descended from David. 
This verse is not evidence that Mary was not of the house of David. 

The late form συγγενίς (comp. evyevls), and the Ion. dat. γήρει for γήρᾳ 
(Gen. xv. 15, xxi. 7, xxv. 8), should be noticed; also that οὗτος being the 
subject, the noun has no article. Comp. xxi. 22. The combination καὶ 
οὗτος is peculiar to Lk. (viii. 41?, xvi. 1, xx. 28). The relative ages of Jesus 
and of John are fixed by this statement. 

We may take καλουμένῃ as imperf. part., ‘ Used to be called.” This 
reproach would cease when she reappeared at the end of the five months 
(ver. 24). καλούμενος with appellations is freq. in Lk. 


37. οὐκ ἀδυνατήσει παρὰ τοῦ Θεοῦ πᾶν ῥῆμα. The negative and 
the verb are to be closely combined and taken as the predicate of 
πᾶν ῥῆμα. We must not take οὐκ without πᾶν. This is plain from 
Gen. xvill. 14: μὴ dduvatet παρὰ τῷ Θεῷ ῥῆμα; 2.5. “Hath God 
said, and can He not do it?” or, Is anything which God has pro- 
mised impossible? RV. here has “be void of power” for ἀδυνατεῖν ; 
but it is doubtful whether the verb ever has this signification. Of 
things, it means “to be impossible” (Mt. xvii. 20); and of persons, 


26 THE GOSPEL ACCORDING TO S. LUKE [I. 87, 38 


“to be unable”; in which case, like δυνατεῖν (Rom. xiv. 4; 2 Cor. 
ix. 8), it is followed by the infin. ‘That ‘be impossible” is the 
meaning, both here and Gen. xviii. 14, is probable from Job xlii. 2, 
οἶδα ὅτι πάντα δύνασαι, ἀδυνατεῖ δέ σοι οὐθέν ; and from Zech. viii. 6, 
where ἀδυνατήσει is used of a thing being too hard for man but not 
too hard for God ; and from Jer. xxxii. 17, where both Aquila and 
Symmachus have οὐκ ἀδυνατήσει for ob μὴ ἀποκρυβῇ of LXX. We 
render, therefore, “ From God no word shall be impossible.” The 
idiom od . . . πᾶς, in the sense of “all . . . not,” 26. “none,” is 
probably Hebraic. Comp. Mt. xxiv. 22. It is less common in 
ΝΎ. than, in’ XX (Exod:, ΣΙ. τό! 43, xx..16 ;, Dany iki@oyretesy 
Win. xxvii, p.214 ; Blass, Grp. 174: 

88. ᾿Ιδού ἡ δούλη Κυρίου. That ἰδού is not a verb, but an 
exclamation, is manifest from the verbless nominative which follows 
it. Comp. v. 12, 18. “Handmaid” or “servant” is hardly 
adequate to δούλη. It is rather “bondmaid” or “slave.” In an 
age in which almost all servants were slaves, the idea which is 
represented by our word “servant” could scarcely arise. In N.T. 
the fem. δούλη occurs only here, ver. 48, and Acts ii. 18, the last 
being a quotation. 

γένοιτό μοι κατὰ τὸ ῥῆμά cov. This is neither a prayer that 
what has been foretold may take place, nor an expression of joy at 
the prospect. Rather it is an expression of swbmission,—“ God's 
will be done”: πίναξ εἶμι γράφομενος: ὃ βούλεται ὁ γραφεύς, 
γραφέτω (Eus.). Mary must have known how her social position 
and her relations with Joseph would be affected by her being with 
child before her marriage. There are some who maintain that the 
revelation made to Joseph (Mt. i. 18-23) is inconsistent with what 
Lk. records here ; for would not Mary have told him of the angelic 
message? We may reasonably answer that she would not do so. 
Her own inclination would be towards reserve (ii. 51); and what 
likelihood was there that he would believe so amazing a story? 
She would prefer to leave the issue with regard to Joseph in God’s 
hands, Hastings, D.C.G. art. ‘‘ Annunciation.” 

ἀπῆλθεν dm αὐτῆς ὁ ἄγγελος. Ut feracta legatione. Comp. 
Acts ΧΙ]. 10; Judg. vi. 21. 


On the whole of this exquisite narrative Godet justly remarks: ‘* Quelle 
dignité, quelle pureté, quelle simplicité, quelle délicatesse dans tout ce dialogue! 
Pas un mot de trop, pas un de trop peu. Une telle narration n’a pu émaner que 
de la sphere sainte dans laquelle le fait lut-méme avait eu leu” (i. p. 128, 3eme 
ed. 1888). Contrast the attempts in the apocryphal gospels, the writers of 
which had our Gospels to imitate, and yet committed such gross offences against 
taste, decency, and even morality. What would their inventions have been if 
they had had no historical Gospels to guide them? 


Dr. Swete has shown that the doctrine of the Miraculous Conception 
was from the earliest times part of the Creed. Beginning with Justin 
Martyr (AZo/. i. 21, 31, 32, 33, 633 Z7y. 23, 48, 100), he traces back 

















I. 88, 39.] THE GOSPEL OF THE INFANCY 27 


through Aristides (J. R. Harris, p. 24; Hennecke, p. 9; Barnes, Canon. and 
Uncanon. Gosfp. p. 13), Ignatius (Eph. xix.; Trall. ix.; Smyr. i.), the 
Valentinians, and Basilides, to S. Luke, to whom these Gnostics appealed. 
The silence of S. Mark is of no weight; his record does not profess to go 
farther back than the ministry of the Baptist. In the Third Gospel we reach 
not merely the date of the Gospel (A.D. 75-80), but the date of the early 
traditions incorporated in these first chapters, traditions preserved (possibly 
in writing) at Jerusalem, and derived from Mary herself. 

The testimony of the First Gospel is perhaps even earlier in origin, and is 
certainly independent. It probably originated with Joseph, as the other with 
Mary (Gore, Bampton Lectures, p. 78; Dissertations on Subjects connected 
with the Incarnation, pp. 12-40). Greatly as the two narratives differ, both 
bear witness to the virgin birth (Swete, Zze Afostles’ Creed, ch. iv.). 


89-56. Zhe Visit of the Mother of the Saviour to the Mother 
of the Forerunner. 


This narrative grows naturally out of the two which precede it 
in this group. The two women, who through Divine interposition 
are about to become mothers, meet and confer with one another. 
Not that a desire to talk about her marvellous experience prompts 
Mary to go, but because the Angel had suggested it (ver. 36). 
That Joseph’s intention of putting her away caused the journey, is 
an unnecessary conjecture. 


It is not easy to see why the Song of Elisabeth is not given in metrical 
form either in WH. orin RV. It seems to have the characteristics of Hebrew 
poetry in a marked degree, if not in so full a manner as the A/agnificat, 
Benedictus, and Nunc Dimittis. It consists of two strophes of four lines 
each, thus— 

Εὐλογημένη σὺ ἐν γυναιξίν, 

καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου. 
καὶ πόθεν μοι τοῦτο 

ἵνα ἔλθῃ ἡ μήτηρ τοῦ κυρίου μου πρὸς ἐμέ ; 


ἰδοὺ γὰρ ὡς ἐγένετο ἡ φωνὴ τοῦ ἀσπασμοῦ σου εἰς τὰ ὦτά μου, 
ἐσκίρτησεν ἐν ἀγαλλιάσει τὸ βρέφος ἐν τῇ κοιλίᾳ μου. 

καὶ μακαρία ἣ πιστεύσασα ὅτι ἔσται τελείωσις 
τοῖς λαλημένοις αὐτῇ παρὰ Κυρίου. 


On all four songs see a paper on ‘‘ Messianic Psalms of the N.T.,” by 
B. B. Warfield, Exfosztor, 3rd series, ii. pp. 301, 321 ff. 


89. ᾿Αναστᾶσα. A very favourite word with Lk., who has it 
about sixty times against about twenty-two times in the rest of 
N.T. It occurs hundreds of times in LXX. Of preparation for 
a journey it is specially common (xv. 18, 20; Acts x. 20, xxii. Io, 
etc.). Lk. is also fond of such phrases as ἐν tats ἡμέραις ταύταις, 
or ἐν ταῖς ἡμέραις τινος (ver. 5, li. I, iv. 2, 25, V. 35, Vi. 12, 1x. 36, 
cte.; Acts i. 1s, ii: 18, γ᾿ 37, vi. 1, vii. 41, etc.).| They are not 
found in Jn., and occur only four times in Mt., and the same in Mk. 
Here “in those days” means soon after the Annunciation. As 


28 THE GOSPEL ACCORDING TO 8. LUKE [I. 39-42. 


the projected journey was one of several days, it would require time 
to arrange it and find an escort. See small print note on ver. 20. 

ἐπορεύθη εἰς τὴν ὀρινήν. There is no trace of Ὀρεινή as a 
proper name; 7 ὀρινή means the mountainous part of Judah as 
distinct from the plain (ver. 65; Gen. xiv. 10; Num. xiii. 29; 
Josh. ix. 1, x. 40; comp. Judith 1. 6, ii. 22, iv. 7). It is worth 
noting that in this narrative, which is from an independent source, 
Lk. twice uses 7 ὀρινή. Elsewhere, when he is on the same ground 
as Mt. and Mk., he uses, as they do, τὸ ὄρος (vi. 12, Vill. 32, ix. 
28, 37). None of them use either ὄρος or τὰ ὄρη. Lft. On a Fresh 
Revision of N.T. pp. 124, 186, 3rd ed. 1891. For the shortening of 
ὀρεινή to ὀρινή see WH. 11. App. p. 154. Grotius rightly remarks on 
μετὰ σπουδῆς, 716 negligeret signum quod augende tpsius fiducie Deus 
assignaverat. Comp. Mk. vi. 25; Exod. xii. 11; Wisd. xix. 2. 

εἰς πόλιν ᾿Ιούδα. Lk. does not give the name, probably because 
he did not know it. It may have been Hebron, just as it may 
have been any town in the mountainous part of Judah, and Hebron 
was chief among the cities allotted to the priests. But if Lk. had 
meant Hebron, he would either have named it or have written τὴν 
πόλιν in the sense of the chief priestly dwelling. But it is very 
doubtful whether the arrangement by which certain cities were 
allotted to the priests was carried into effect ; and, if so, whether 
it continued. Certainly priests often lived elsewhere. Eli lived 
at Shiloh, Samuel at Ramathaim-Zophim, Mattathias at Modin. 
None of these had been allotted to the priests. See on ver. 23. 


That Iov’éa is the name of the town, and represents Juttah (τάν or "Ierrd 
or Tay’), which was in the mountain region of Judah (Josh. xv. 55), and had 
been allotted to the priests (Josh. xxi. 16), is possible. Reland (1714) was 
perhaps the first to advocate this. Robinson found a village called YVuttah in 
that region (Res. 7” Pal. ii. p. 206), and the identification is attractive. But 
the best authorities seem to regard it as precarious. A tradition, earlier than - 
the Crusades, makes 4zmz Karim to be the birthplace of John the Baptist. 
Didon (/ésus Christ, App. D) contends for this, appealing to V. Guerin, 
Description de la Palestine, i. p. 83, and Fr. Liévin, Guzde de la Palestine, ii. 
But it is best to regard the place as an unknown town of Judah. In any case, 
the spelling ‘‘ Juda” (AV.) is indefensible ; comp. ili. 33. 


41. ἐγένετο. . . ἐσκίρτησεν. See detached note at the end of 
the chapter. It is improbable that in her salutation Mary told 
Elisabeth of the angelic visit. The salutation caused the move- 
ment of the unborn child, and Elisabeth is inspired to interpret 
this sign aright. Grotius states that the verb is a medical word tor 
the movement of children in the womb, but he gives no instances. 
It is used Gen. xxv. 22 of the unborn Esau and Jacob, and Ps. 
cxill. 4, 6 of the mountains skipping like rams. In class. Grk. it is 
used of the skipping both of animals and of men. For ἐπλήσθη 
πνεύματος ἁγίου see On ver. 15. @s= “when” is very freq. in Lk. 

42. ἀνεφώνησεν. τ Chron. xv, 28, xvi. 4, 5, 42; 2 Chron. 





I, 42-45. ] THE GOSPEL OF THE INFANCY 29 


v. 13: here only in N.T. Lk. frequently records strong expres- 
sions of emotion, adding μεγάλη to κραυγή, φωνή, χαρά, etc. (il. 10, 
IV. 33; Vill. 28, xvii. 15, XIX. 37, Xxill. 23, 46, xxiv. 52). It is 
perhaps because κραυγή seemed less appropriate to express a cry of 
joy that it has been altered (A C D) to the more usual φωνή. But 
it is convincingly attested (8 BL). It means any cry of strong 
feeling, whether surprise (Mt. xxv. 6), anger (Eph. iv. 31), or 
distress (Heb. v. 7). Comp. Apoc. Baruch, liv. το. 

Εὐλογημένη od ἐν γυναιξίν. A Hebraistic periphrasis for the 
superlative, “Among women thou art the one who is specially 
blessed.” Mary has a claim to this title κατ᾽ ἐξοχήν. Comp. 
vii. 28. Somewhat similar expressions occur in class. Grk., esp. in 
poetry: ὦ φίλα γυναικῶν (Eur. Alc. 460); ὦ σχέτλι[ ἀνδρῶν (Aristoph. 
Ran. 1048). In N.T. εὐλογημένος is used of men, εὐλογητός of 
God: see on ver. 68. With εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου 
comp. εὐλογημένα τὰ ἔκγονα τῆς K. cov (Deut. xxvill. 4) and καρπὸν 
κοιλίας (Gen. xxx. 2; Lam. ii. 20). See small print on ver. 15. 

43. καὶ πόθεν μοι τοῦτο. We understand γέγονεν : comp. Mk. 
xii. 27. Modestix filit preludens qui olim Christo erat dicturus, σὺ 
ἔρχῃ πρός με; (Grotius). It is by inspiration (ver. 41) that Elisabeth 
knows that she who greets her is 7 μήτηρ τοῦ κυρίου, 2.6. of the 
Messiah (Ps. cx. 1). The expression “ Mother of God” is not 
found in Scripture.! 

In ἵνα ἔλθῃ we have a weakening of the original force of ἵνα, which begins 
with the Alexandrine writers as an alternative for the infinitive, and has 
become universal in modern Greek. Godet would keep the telic force by 
arbitrarily substituting ‘‘ What have I done?” for ‘‘ Whence is this to me?” 


‘*What have I done in order that?” etc. Comp. the Lucan constr., τοῦτο 
ὅτι (x. 11, xii. 39; Acts xxiv. 14). See Blass, 67. p. 224. 


44, ᾿Ιδοὺ yap ὡς ἐγένετο ἧ φωνὴ τοῦ ἀσπασμοῦ cov. On this 
γάρ Bengel bases the strange notion that the conception of the 
Christ takes place at the salutation: yap rationem experimens, cur 
hoc ipso temporis puncto Elisabet primum “ Matrem Domint sui” 
proclamet Mariam. . . . Nunc Dominus, et respectu matris et 
progenitorum, et respectu locorum, ubt conceptus xque ac natus est, 
ex Juda est ortus. It is a mark of the delicacy and dignity of the 
narrative that the time is not stated ; but ver. 38 is more probable 
than ver. 40. Excepting 2 Cor. vil. 11, ἰδοὺ γάρ is peculiar to Lk. 
(ver. 48, il. 10, vi. 23, xvil. 21; Acts ix. 11). For ἐγένετο ἡ φωνή 
see On iii. 22 and ix. 35, 36. 

45. μακαρία ἡ πιστεύσασα ὅτι. Latin texts, both of Lat. Vet. 
and of Vulg., vary much between deata gux credidit qguoniam and 
beata que credidisti guoniam. English Versions are equally varied, 
even Wic. and Rhem. being different. ‘Blessed is she that 


Δ Didon inaccurately renders this, Comment se fait il que la mere de mon 
Dieu vienne ἃ mot (p. ΤΊ 1). 


30 THE GOSPEL ACCORDING TO S. LUKE [I. 45. 


believed” is probably right. This is the first beatitude in the 
Gospel; and it is also the last: μακάριοι ot μὴ ἰδόντες Kal πιστεύ- 
σαντες (Jn. xx. 29). In Mk. μακάριος does not occur; and in 
Jn. only xiii. 17 and xx. 29. It is specially common in Lk. 

This verse is one of many places in N.T. in which ὅτι may be either “‘ that ” 
or ‘‘ because”: see on vii. 16. There can be little doubt that Luther, Erasmus, 
Beza, and all Latin and English Versions are right in taking the latter sense here. 
The ὅτι introduees the reason why the belief is blessed and not the contents (Syr. 
Sin.) of the belief. There is no need to state what Mary believed. Elisabeth 
adds her faith to Mary’s, and declares that, amazing as the promise is, it will 
assuredly be fulfilled. Only a small portion of what had been promised (31-33) 
had as yet been accomplished; and hence the ἔσται τελείωσις, ‘‘ There shall 
be a bringing to perfection, an accomplishment ” (Heb. vii. 11). Comp. ἐξελεύ- 
σομαι els τελείωσιν τῶν λόγων ὧν ἐλαλήσατε per’ ἐμοῦ (Judith x. 9). 


46-56. Zhe Magnificat or Song of Mary. 

This beautiful lyric is neither a reply to Elisabeth nor an 
address to God. It is rather a meditation; an expression of per- 
sonal emotions and experiences. It is more calm and majestic 
than the utterance of Elisabeth. The exultation is as great, but it 
is more under control. The introductory εἶπεν, as contrasted with 
ἀνεφώνησεν κραυγῇ μεγάλῃ (ver. 42), points to this. The hymn is 
modelled upon the O.T. Psalms, especially the Song of Hannah 
(1 Sam. ii. 1-10); but its superiority to the latter in moral and 
spiritual elevation is very manifest. From childhood the Jews 
knew many of the O.T. lyrics by heart ; and, just as our own poor, 
who know no literature but the Bible, easily fall into biblical 
language in times of special joy or sorrow, so Mary would naturally 
fall back on the familiar expressions of Jewish Scripture in this 
moment of intense exultation. The exact relation between her 
hymn and these familiar expressions can be best seen when the 
two are placed side by side in a table. 


THE MAGNIFICAT. THE OLD TESTAMENT. 
Μεγαλύνει ἡ ψυχή μου τὸν κύριον 1 Ἐστερεώθη ἡ καρδία μου ἐν Κυρίῳ, 
καὶ ἠγαλλίασεν τὸ πνεῦμά μου ὑψώθη κέρας μου 
ἐπὶ τῷ Θεῷ τῷ σωτῆρί μου" ἐν Θεῷ μου. 
ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν 2 ἐὰν ἐπιβλέπων ἐπιβλέψῃς τὴν ταπεί' 
νωσιν 
τῆς δούλης αὐτοῦ τῆς δούλης σου--- 
ἰδοὺ γὰρ ἀπὸ τοῦ νῦν 8 Μακαρία ἐγώ, ὅτι 
μακαριοῦσίν με πᾶσαι αἱ γενεαί. μακαρίζουσίν με πᾶσαι αἱ γυναῖκες. 
ὅτι ἐποίησέν μοι μεγάλα ὁ δυνατός, 4 ὅστις ἐποίησεν ἐν σοὶ τὰ μεγάλα--- 
καὶ ἅγιον τὸ ὄνομα αὐτοῦ, 5 ἅγιον καὶ φοβερὸν τὸ ὄνομα αὐτοῦ. 


καὶ τὸ ἔλεος αὐτοῦ εἰς γενεὰς καὶ γενεάς δ τὸ δὲ ἔλεος τοῦ κυρίου ἀπὸ τοῦ αἰῶνος 
καὶ ἕως τοῦ αἰῶνος 
τοῖς φοβουμένοις αὐτόν. ἐπὶ τοὺς φοβουμένους αὐτόν. 





Pir Θατης 110 1 ireSamei: Τὰς 8 Gen. xxx. 13. 
57 δ: x. 21. ΒΡς: exile: 6 Ps. ciii. 17. 











1. 46, 47.] 


᾿Εποίησεν κράτος ἐν βραχίονι αὐτοῦ" 


διεσκόρπισεν ὑπερηφάνους 
διανοίᾳ καρδίας αὐτῶν. 
καθεῖλεν δυνάστας ἀπὸ θρόνων 
καὶ ὕψωσεν ταπεινούς, 
πεινῶντας ἐνέπλησεν ἀγαθῶν 
καὶ πλουτοῦντας ἐξαπέστειλεν κενούς. 


THE GOSPEL OF 


THE INFANCY 31 


1 σὺ ἐταπείνωσας ὡς τραυματίαν ὑπερ- 
ἤφανον, 
καὶ ἐν τῷ βραχίονι τῆς δυνάμεώς σον 
διεσκόρπισας τοὺς ἐχθρούς σον, 
3 ἐξαποστέλλων ἱερεῖς αἰχμαλώτους 
δυνάστας δὲ γῆς κατέστρεψεν. 
ὃ τὸν ποιοῦντα ταπεινοὺς εἰς ὕψος, 
καὶ ἀπολωλότας ἐξεγείροντα. 


4 Ἰκύριος πτωχίζει καὶ πλουτίζει 
ταπεινοῖ καὶ ἀνυψ οἷ, 

5 ψυχὴν πεινῶσαν ἐνέπλησεν ἀγαθῶν. 

ὁ Σὺ δέ, Ἰσραήλ, παῖς μου, οὗ ἀντελα- 
βόμην--- 

7 ἐμνήσθη τοῦ ἐλέους αὐτοῦ τῷ ᾿Ιακώβ. 

8 δώσει εἰς ἀλήθειαν τῷ ᾿Ιακώβ, ἔλεον 
τῷ ᾿Αβραάμ, καθότι ὥμοσας τοῖς 
πατράσιν ἡμῶν κατὰ τὰς ἡμέρας τὰς 
ἔμπροσθεν. 

9 τῷ Δαυεὶδ καὶ τῷ σπέρματι αὐτοῦ ἕως 
αἰῶνος. 


Αντελάβετο Ἰσραὴλ παιδὸς αὐτοῦ, 


μνησθῆναι ἔλέους, 
καθὼς ἐλάλησεν πρὸς τοὺς πατέρας ἡμῶν 
τῷ ᾿Αβραὰμ καὶ τῷ σπέρματι αὐτοῦ εἰς 
τὸν αἰῶνα. 


The hymn falls into four strophes, 46-48, 49 and 50, 51-53, 
54 and 55.1 

46. Μεγαλύνει ἣ ψυχή pou τὸν κύριον. ‘The verb is used in the 
literal sense of “enlarge,” Mt. xxiii. 5: comp. Lk.i.58. More often, 
as here, in the derived sense of “esteem great, extol, magnify” 
(Acts v. 13, x. 46, xix. 17). So also in class. Grk. Weiss goes 
too far when he contends that “distinctions drawn between 
ψυχή and πνεῦμα have absolutely no foundation in N.T. usage” 
(sind ginzlich unbegrindet); but it is evident that no distinction 
is to be made here. The ψυχή and the πνεῦμα are the immaterial 
part of man’s nature as opposed to the body or the flesh. It is in 
her inner, higher life, in her real self, that Mary blesses God in 
jubilation. If a distinction were made here, we ought to have 
μεγαλύνει τὸ πνεῦμά μου and ἠγαλλίασεν ἡ ψυχή μου, for the πνεῦμα 
is the seat of the religious life, the ψυχή of the emotions. See Lft. 
Votes on the Epp. of S. Paul, p. 88, 1895, and the literature there 
quoted, esp. Olshausen, Ofusc. p. 157. 

47. ἠγαλλίασεν. A word formed by Hellenists from ἀγάλλομαι, and 
freq. in LXX (Ps. xv. 9, xlvii. 12, lxix. 5; Is. xxxv. 2; Jer. xlix. 4). The 
act. is rare; perhaps only here and Rev. xix. 7; but asv./ 1 Pet. i. 8. The 
aor. may refer to the occasion of the angelic visit. But it is the Greek idiom 


to use the aor. in many cases in which we use the perf., and then it is mis- 
leading to translate the Grk. aor. by the Eng. aor. Moreover, in late Grk. 





1 Ps, Ixxxix. 11. 

8.1 Sam: 1|- ἡ. ΒΊΡΕΣ ΝΠ: Ὁ: ΘῚς, ΣΙ 98: 

TPs. ‘xeviil. 3 8 Mic. vii. 20. ® 2 Sam. xxii. §1. 

10 On the structure of Hebrew poetry, see Driver, Literature of the O.T. 
pp: 338-345, T. ἃ T. Clark, 1891. 

On the use of the MJagnzjicat, first at Lauds in the Gallican Church, from 
A.D. 507, and then at Vespers on Saturday in the Sarum Breviary, see Blunt, 
Annotated Prayer-Book. 


3 Job xii. 19. 8 Job v. 11. 


32 THE GOSPEL ACCORDING TO S. LUKE [I. 47-51 


the distinction between aor. and perf. had become less sharp. Simcox, 
Lang. of N.T. pp. 103-106; Lagarde, A/ittheclungen, iii. 374. 


τῷ Θεῷ τῷ σωτῆρί pou. He is the Saviour of Mary as well as 
of her fellows. She probably included the notion of external and 
political deliverance, but not to the exclusion of spiritual salvation. 
For the expression comp. 1 Tim. i. 1, ii. 3; Tit. i. 3, ii. 10, iii. 4; 
Jude 25; Ps. xxiii. 5, cvi. 21. In the Ps. Sod. we have ᾿Αλήθεια 
τῶν δικαίων παρὰ Θεοῦ σωτῆρος αὐτῶν (iii. 7); and ἡμεῖς δὲ ἐλπιοῦμεν 
ἐπὶ Θεὸν τὸν σωτῆρα ἡμῶν (xvii. 3). Comp. Ps. Sol. viii. 39, xvi. 4. 

48. ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ. Comp. 
Hannah’s prayer for a child 1 Sam. i. τι. In spite of her humble 
position as a carpenter’s bride, Mary had been chosen for the 
highest honour that a human being could receive. For ταπείνωσις 
comp. Acts vill. 33 (from Is. lili. 8) and Phil. iii. 21 ; and for ἰδεῖν 
τὴν ταπείνωσιν comp. 2 Kings xiv. 26 and Ps. xxv. 18. This use 
of ἐπιβλέπειν ἐπί is freq. in LXX (Ps. xxv. 16, lxix. 16, cii. 19, 
ΟΧΙΧ. 132, etc.) ; see esp. 1 Sam. ix. τό. 

ἰδοὺ yap ἀπὸ τοῦ νῦν μακαριοῦσίν pe πᾶσαι at yeveat. For ἰδοὺ 
γάρ see on ver. 44, and for ἀπὸ τοῦ νῦν see on v.10. Elisabeth 
had begun this μακαρίζειν, and we have another instance in the 
woman from the crowd (xi. 27). Note the wide difference between 
the scope of Mary’s prophecy, μακαριοῦσιν πᾶσαι ai yeveat, and 
Leah’s statement of fact, μακαρίζουσίν με πᾶσαι ai γυναῖκες (Gen. 
xxx. 13). See Resch, Kindheitsev. p. 104. 


The Latin renderings of ἀπὸ τοῦ νῦν are interesting: ex hoc (Vulg.), 
a modo (4), a nunc (Cod. Gall.). 


49, ὅτι ἐποίησέν μοι μεγάλα ὁ δυνατός. Here the second strophe 
begins. The reading μεγαλεῖα may come from Acts ii. 11: comp. 
ἃ ἐποίησας μεγαλεῖα (Ps. Ixx. 19). With 6 δυνατός comp. δύναμις 
Ὑψίστου (ver. 35) and Κύριος κραταιὸς καὶ δυνατός (Ps. xxill. 8). In ~ 
LXX δυνατός is very common, but almost invariably of men. After 
both δυνατός and αὐτοῦ we should place a colon. The clause καὶ 
ἅγιον τὸ ὄνομα αὐτοῦ is a separate sentence, neither dependent upon 
the preceding ὅτι, nor very closely connected with what follows. 

50. kat τὸ ἔλεος αὐτοῦ εἰς γενεὰς Kal γενεὰς τοῖς φοβουμένοις 
αὐτόν. Comp. Ps. Sol. x. 4, καὶ τὸ ἔλεος Κυρίου ἐπὶ τοὺς ἀγαπῶντας 
αὐτὸν ἐν ἀληθείᾳ, καὶ μνησθήσεται Κύριος τῶν δούλων αὐτοῦ ἐν ἐλέει : 
also xiii. 11, ἐπὶ δὲ τοὺς ὁσίους τὸ ἔλεος κυρίου, καὶ ἐπὶ τοὺς φοβουμέ- 
νους αὐτὸν τὸ ἔλεος αὐτοῦ. With εἰς γενεὰς x. y. Comp. εἰς γενεὰς 
γενεῶν (Is. xxxiv. 17), εἰς γενεὰν καὶ γενεάν (Ps. ΙΧΧΧΙΧ. 2), and κατὰ 
γενεὰν καὶ γενεάν (1 Mac. 11. 61). “Fearing God” is the O.T. 
description of piety. Nearly the whole verse comes from Ps. 
cli. 17. Syr-Sin. for καὶ γενεάς has “and on the tribe.” 

51. Ἐποίησεν κράτος ἐν βραχίονι αὐτοῦ, διεσκόρπισεν, «.T.A. Begin- 
ning of the third strophe.~ The six aorists in it are variously explained. 











1. 51-54.] THE GOSPEL OF THE INFANCY 33 


1. They tell of things which the Divine power and holiness and mercy 
(vv. 49, 50) have already accomplished in the past. 2. According to the 
common prophetic usage, they speak of the future as already past, and tell of 
the effects to be produced by the Messiah as if they had been produced. 
3. They are gnomic, and express God’s normal acts. We may set aside this 
last. It is very doubtful whether the aor. is ever used of what is normal or 
habitual (Win. xl. 5. b, 1, p. 346). Of the other two explanations, the 
second is to be preferred. It is more likely that Mary is thinking of the far- 
reaching effects of the blessing conferred upon herself than of past events un- 
connected with that blessing. In either case the six aorists must be translated 
by the English perfect. They show that in this strophe, as in the second, we 
have a triplet. There it was God’s power, holiness, and mercy. Here it is 
the contrasts between proud and humble, high and low, rich and poor. 

Both ἐποίησεν κράτος and ἐν βραχίονι αὐτοῦ are Hebraisms. For the 
former comp. δεξιὰ Κυρίου ἐποίησεν δύναμιν (Ps. cxvill. 15). For βραχίων to 
express Divine power comp. Acts ΧΗ]. 17; Jn. xii. 38 (from 13] 5 τ Ὁ. ἘΞ: 
xliv. 3, xcvili. I, etc. The phrase ἐν χειρὶ κραταιᾷ καὶ ἐν βραχίονι ὑψηλῷ is 
freq. in LXX (Deut. iv. 34, V. 15, vi. 21, xxvi. 8). This use of ἐν is in the 
main Hebraistic (xxii. 49; Rev. vi. 8; Judg. XV. 15, xx. 16; 1 Kings xii. 18; 
Judith vi. 12, viii. 33). Win. xlviii. 3. d, p. 485. 

ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν. The dat. limits ὑπερηφάνους : 
they are proud and overweening in thought. In N.T. ὑπερήφανος is never 
τε conspicuous above” others, but always in a bad sense, ‘‘ looking down on’ 
ΘΗ Ν Π5Ξ ἵν. 6; πΠ|εῖ ν' 5; Rom: 1. 30; 2 Tim. ai. 2: It is freq. in 
LXX. Comp. Ps. Sol. 11. 35, κοιμίζων ὑπερηφάνους εἰς ἀπώλειαν αἰώνιον ἐν 
ἀτιμίᾳ ; also iv. 28. See Wsctt. on 1 Jn. ii. 16, and Trench, Syz. xxix. 


52. καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς. “ He 
hath put down potentates from thrones.” ‘“ Potentates” rather 
than “princes” (RV.), or “the mighty” (AV.), because of 1 Tim. 
vi. 15. Comp. δυνάσται Φαραώ (Gen. 1. 4). In Acts vill. 27 it is 
an adj. It is probable that ταπεινούς here means primarily the 
oppressed poor as opposed to tyrannical rulers. See Hatch, Biblical 
Greek, pp. 73-77. Besides the parallels given in the table (p. 31) 
comp. ἀναλαμβάνων πρᾳεῖς ὃ κύριος, ταπεινῶν δὲ ἁμαρτωλοὺς ἕως τῆς 
γῆς (Ps. exlvil, 6); θρόνους ἀρχόντων καθεῖλεν ὁ κύριος, καὶ ἐκάθισεν 
πρᾳεῖς ἀντ᾽ αὐτῶν (Ecclus. Xe)04) sralsoy Lk. «xivs wipoeviya 4s jas: 
1. Ὁ, 10. In Clem. Rom. Coz. lix. 3 we have what looks like a 
paraphrase, but may easily come from O.T. Comp. Zoch xlvi. 5. 

58. πεινῶντας ἐνέπλησεν ἀγαθῶν. Both material and spiritual 
goods may be included. Comp. πλήρεις ἄρτων ἠλαττώθησαν, καὶ 
ἀσθενοῦντες παρῆκαν γῆν (1 Sam. il. 5); also Ps. Sol. v. 10-12, x. 7. 

54. ᾿Αντελάβετο Ἰσραὴλ παιδὸς αὐτοῦ The fourth strophe. 
The regular biblical meaning of ἀντιλαμβάνομαι is “lay hold of 
_ in order to support or succour” (Acts xx. 35; Ecclus. ii. 6); hence 
ἀντίληψις is “succour, help” (1 Cor. xii. 28; Ps. xxi. 20, Ixxxiil. 8), 
and ἀντιλήπτωρ is “helper” (Ps. xviii. 3, liv. 6). There is no 
doubt that παιδὸς αὐτοῦ means “His servant,” not ‘His son.” 
The children of God are called τέκνα or υἱοί, but not παῖδες. We 
have παῖς in the. sense of God’s servant used of Israel or Jacob 
(is: div 8,.9;-xhi- 1, -xlivs 1,2, 21, xlv. 4); of David (Lk. 2 69; 


3 


34 THE GOSPEL ACCORDING TO 5. LUKE (LI. 54-56. 


Acts iv. 25; Ps. xvii. 1; Is. xxxvii. 35); and of Christ (Acts 
lil.’ £3, 26, ἵν. 27, 30). Comp. Ps. ‘Sol. ΧΙ. “xvii. 29% Digan 
ΤΥ  e ee ate 

μνησθῆναι ἐλέους. ‘So as to remember mercy,” fe. to prove 
that He had not forgotten, as they might have supposed. Comp. 
Ps. Sol. x. 4, καὶ μνησθήσεται Κύριος τῶν δούλων αὐτοῦ ἐν ἐλέει. 

55. καθὼς ἐλάλησεν πρός. ‘‘ Even as He spake unto”: see on 
vv. 2 and 13. This clause is not a parenthesis, but explains the 
extent of the remembrance of mercy. RV. is the first English 
Version to make plain that τῷ ᾿Αβραάμ, κιτιλ., depends upon 
μνησθῆναι and not upon ἐλάλησεν by rendering πρός “unto” and 
the dat. “toward.” To make this still more plain, “ As He spake 
unto our fathers” is put into a parenthesis, which is not necessary. 
The Genevan is utterly wrong, “(Even as He promised to our 
fathers, fo wif, to Abraham and his sede) for ever.” It is im- 
probable that Lk. would use both πρός and the simple dat. after 
ἐλάλησεν in the same sentence; or that he means to say that 
God spoke to Abraham’s seed for ever. The phrase εἰς τὸν αἰῶνα 
is common in the Psalms, together with εἰς τὸν αἰῶνα τοῦ αἰῶνος 
(Heb. i. 8) and εἰς αἰῶνα αἰῶνος. It means “unto the age,” “fe. 
the age κατ᾽ ἐξοχήν, the age of the Messiah. The belief that 
whatever is allowed to see that age will continue to exist in that 
age, makes εἰς τὸν αἰῶνα equivalent to “for ever.” This strophe, 
like ver. 72, harmonizes with the doctrine that Abraham is still 
alive (xx. 38), and is influenced by what takes place in the 
development of God’s kingdom on earth (Jn. viii. 56; comp. Heb. 


ΧΙ 1S, XXIX, 22; 22). 


For εἰς τὸν αἰῶνα ACFMS here have ἕως αἰῶνος (1 Chron. xvii. 16; 
Ezek. xxv. 15?), which does not occur in N.T. 


56. Ἔμεινεν δὲ Μαριὰμ σὺν αὐτῇ. Lk. greatly prefers σύν to 
μετά. He uses σύν much more often than all N.T. writers put 
together. In his Gospel we find him using σύν where the parallel 
passage in Mt. or Mk. has μετά or καί; ¢.g. Vili. 38, 51, XX. I, Xxil. 14, 
56. We have σύν three times in these first two cbapters ; here, 1]. 5 
and 13. It is not likely that an interpolator would have caught 
all these minute details in Lk.’s style: see Introd. § 6. 

ὡς μῆνας τρεῖς. This, when compared with μὴν ἕκτος (ver. 36), 
leads us to suppose that Mary waited until the birth of John the 
Baptist. She would hardly have left when that was imminent. 
Lk. mentions her return before mentioning the birth in order to 
complete one narrative before beginning another; just as he 
mentions the imprisonment of the Baptist before the Baptism of 
the Christ in order to finish his account of John’s ministry before 
beginning to narrate the ministry of Jesus (ili. 20, 21). That 
Mary is not named in vv. 57, 58 is no evidence that she was not 








1. 56, 57.) THE GOSPEL OF THE INFANCY 35 


present. It would be unnatural to say that one of the household 
heard of the event; and, in fact, οἱ συγγενεῖς would include her, 
whether it is intended to do so or not. Origen, Ambrose, Bede, 
and others believe that she remained until the birth of John. For 
the patristic arguments for and against see Corn. & Lap. Lk. 
leaves us in doubt, probably because his authority left him in 
doubt ; but Didon goes too far in saying that Lk. insinuates that 
she was not present.! 


For this use of ὡς comp. viii. 42 (not ii. 37); Acts i. 15, v. 7, 36. Lk. 
more often uses ὡσεί in this sense (iii. 23, ix. 14, 28, xxii. 41, 59, xxiii. 443 
Acts ii. 41, etc.). In ὑπέστρεψεν we have another very favourite word which 
runs through both Gospel and Acts. It is found elsewhere only Mk. xiv. 40; 
Gal. i. 17; Heb. vii. 1; 2 Pet. ii. 21. 


Meyer rightly remarks that ‘‘the historical character of the Visitation of 
Mary stands or falls with that of the Annunciation.” The arguments against it 
are very inconclusive. 1. That it does not harmonize with Joseph’s dream in 
Mt. i. 20; which has been shown to be incorrect. 2. That there is no trace 
elsewhere of great intimacy between the two families ; which proves absolutely 
nothing. 3. That the obvious purpose of the narrative is to glorify Jesus, in 
making the unborn Baptist acknowledge Him as the Messiah; which is mere 
assertion. 4. That the poetic splendour of the narrative lifts it out of the 
historical sphere ; which implies that what is expressed with great poetic beauty 
cannot be historically true,—a canon which would be fatal to a great deal of 
historical material. We may assert of this narrative, as of that of the Annuncia- 
tion, that no one in the first or second century could have imagined either. 
Least of all could any one have given us the A/agnzficat,—‘‘ the most magni- 
ficent cry of Joy that has ever issued from a human breast.” Nothing that has 
come down to us of that age leads us to suppose that any writer could have 
composed these accounts without historic truth to guide him, any more than an 
architect of that age could have produced Milan cathedral. Comp. the Prot- 
evangelium of James xii.-xiv.; the Pseudo-Matihew ix.-xii.; the Hist. of Joseph 
the Carpenter 111.--ν]. 


57-80. The Birth and Circumcision of the Forerunner. 


57. ἐπλήσθη ὁ χρόνος τοῦ τεκεῖν αὐτήν. Expressions about time 
or days being fulfilled are found chiefly in these two chapters in 
N.T. (ver. 23, 11: 6, 21, 22). They are Hebraistic: e.g. érAnpd- 
θησαν ai ἡμέραι τοῦ τεκεῖν αὐτήν (Gen. xxv. 24; Comp. xxix. 21; Lev. 
xii. 4,6; Num. vi. 5, etc.). And τοῦ τεκεῖν is gen. after 6 χρόνος. 


1 Didon has some excellent remarks on the poetical portion of this 
narrative. La ούτε est le langage des impressions véhémentes et des tdées 
sublimes. Chez les Juifs, comme chez tous les peuples d Orient, elle jaillatt 
@inspiration. Tout Ame est poete, la 7016 ou la douleur la fait chanter. St 
jamais un coeur a di faire explosion dans quelque hymne inspirée, Cest bien 
celui de la jeune fille élue de Dieu pour étre la mére du Messie. 

Lille emprunte ἃ Phistoire biblique des femmes qui, avant elle, ont tressailit 
dans leur maternité, comme Liah et la mere de Samuel des expressions qu’ elle 
dlargit et transfigure. Les hymnes nationaux qui célebrent la gloire de som 
peuple, la miséricorde, la puissance, la sagesse et la fidélité de Dieu, reviennent 
sur ses levres habituces a les chanter (Jésus Christ, p. 112, ed. 1891), The 
whole passage is worth consulting. 


36 THE GOSPEL ACCORDING TO 5. LUKE [I. 57-62, 


ἐμεγάλυνεν Κύριος τὸ ἔλεος αὐτοῦ pet αὐτῆς. The verb is not 
used in the same sense as in ver. 46, nor yet quite literally as in 
Mt. xxiii. 5, but rather ‘made conspicuous,” ze. bestowed con- 
spicuous mercy. Comp. ἐμεγάλυνας τὴν δικαιοσύνην σου (Gen. 
xix. 19). The μετ᾽ αὐτῆς does not mean that she co-operates 
with God, but that He thus deals with her. Comp. ver. 72, x. 37, 
and εἴδετε ἃ ἐμεγάλυνεν μεθ᾽ ὑμῶν (τ Sam. xii. 24). In συνέχαιρον 
αὐτῇ we have the first beginning of the fulfilment of ver. 14. It 
means “rejoiced with her” (xv. 6, 9; 1 Cor. xii. 26), rather 
than “ congratulated her” (Phil. ii. 17). 

59. ἦλθαν περιτεμεῖν τὸ παιδίον. The nom. must be under- 
stood from the context, amici ad eam rem advocati, viz. some of 
those mentioned ver. 58. Circumcision might be performed 
anywhere and by any Jew, even by a woman (Exod. iv. 25). 


On the mixture of first and second aorist in such forms as ἦλθαν, ἔπεσα, 
εἴδαμεν, ἀνεῖλαν, etc., see Win’ ΧΠῚΣ Tea, p. 86; WH. ii. App. p- 164; 
and comp. ver. 61, ii. 16, v. 7, 26, vi. 17, Vil. 24, xi. 2, 52, xxii. 523 Acts 
Dh 23, ΧΗ 7, ΧΥΪ 57, Seok, F/IGlKe- 


ἐκάλουν αὐτὸ ἐπὶ τῷ ὀνόματι τοῦ πατρὸς αὐτοῦ. Not merely 
“they wished to call,” but “they began to call, were calling” ; 
comp. v. 6; Acts vil. 26; Mt. ili. 14. The custom of com- 
bining the naming with circumcision perhaps arose from Abram 
being changed to Abraham when circumcision was _ instituted. 
Naming after the father was common among the Jews (Jos. Vita, 
1; Ant. xiv. 1. 3). For the ἐπί comp. ἐκλήθη ἐπ᾽ ὀνόματι αὐτῶν 
(Neh. vii. 63). 

60. κληθήσεται ᾿Ιωάνης. It is quite gratuitous to suppose that 
the name had been divinely revealed to her, or that she chose it 
herself to express the boon which God had bestowed upon her. 
Zacharias would naturally tell her in writing what had taken place’ 
in the temple. With καλεῖται τῷ ὀνόματι comp. ΧΙΧ. 2. 

62. évévevov. Here only in N.T., but we have νεύω similarly 
used Acts xxiv. 10 and Jn. xilil. 24. Comp. ἐννεύει ὀφθαλμῷ, 
σημαίνει δὲ ποδί, διδάσκει δὲ ἐννεύμασιν δακτύλων (Prov. vi. 13), 
and 6 ἐννεύων ὀφθαλμοῖς μετὰ δόλου (Prov. x. 10). Some infer 
that Zacharias was deaf as well as dumb; and this is often the 
meaning of κωφός (ver. 22), viz. ‘d/unted in speech or hearing, or 
both” (vii. 22). But the question is not worth the amount of 
discussion which it has received. 

τὸ ti ἄν θέλοι. The art. turns the whole clause into a sub- 
stantive. ‘They communicated by signs ¢he guestion, what he,” 
etc. Comp. Rom. viii. 26; 1 Thes. iv. 1; Mt. xix. 18. The τὰ 
serves the purpose of marks of quotation. 


This use of τό with a sentence, and especially with a question, is common 
in Lk. (ix. 46, xix. 48, xxii. 2, 4, 23, 24, 37; Acts iv. 21, xxii. 30). Note 





L 62-65. ] THE GOSPEL OF THE INFANCY 37 


the dv: “‘what he would Zerhags wish, might wish.” We have exactly the 
same use of dy Jn. xiii. 24°; comp. Lk. vi. 11; Acts v. 24, xxi. 33), Win. 
xlii. 4, p. 386; Blass, Gr. p. 215. 

63. αἰτήσας πινακίδιον. Postulans pugillarem (Vulg.), cum petts- 
set tabulam (d). Of course by means of signs, ἐννεύμασιν δακτύλων. 
One is inclined to conjecture that Lk. or his authority accidentally 
put the ἐννεύειν in the wrong place. Signs must have been used 
here, and they are not mentioned. They need not have been used 
ver. 62, and they are mentioned. The πινακίδιον would probably be 
a tablet covered with wax: /oguitur in stylo, auditur in cera (Tert. 
De idol. xxiii.). 

All four forms, πίναξ, πινακίς, πινάκιον, and πινακίδιον, are used of writing- 
tablets, and πινακίδα is v./.(D) here. But elsewhere in N.T. πίναξ is a ““ dish” 
or ‘‘ platter” (xi. 39; Mt. xiv. 8,11; Mk. vi. 25, 28). Note the Hebraistic 


particularity in ἔγραψεν λέγων, and comp. 2 Kings x. 6; I Mac. x. 17, 
xi. 57. This is the first mention of writing in N.T. 


ἸΙωάνης ἐστὶν ὄνομα αὐτοῦ. Not ἔσται, but ἐστίν : habet vocabulum 
suum quod agnovimus, non quod elegimus (Bede) ; guasi dicat nullam 
superesse consultationem in re quam Deus jam definitsset (Grotius) ; 
non tam jubet, quam jussum divinum indicat (Beng.). The ἐθαύμασαν 
πάντες may be used on either side of the question of his deafness. 
They wondered at his agreeing with Elisabeth, although he had not 
heard her choice of name; or, they wondered at his agreeing with 
her, although he had heard the discussion. 

64. ἀνεύχθη δὲ τὸ στόμα αὐτοῦ παραχρῆμα. The prophecy 
which he had refused to believe was now accomplished, and the 
sign which had been granted to him as a punishment is withdrawn. 
That the first use of his recovered speech was to continue blessing 
God (ἐλάλει εὐλογῶν), rather than to complain, is evidence that the 
punishment had proved a blessing to him. The addition of καὶ 4 
γλῶσσα αὐτοῦ involves a zeugma, such as 15 common in all lan- 
Buages: comp. 1 Cor. i. 2; 1 Tim. iv. 3; Win. lxvi. 1. e, p. 777. 
The Complutensian Bible, on the authority of two cursives (140, 
251), inserts διηρθρώθη after ἡ γλῶσσα αὐτοῦ: see on ii. 22. For 
παραχρῆμα see On v. 25 and comp. iv. 39. We are left in doubt as 
to whether ἐλάλει εὐλογῶν refers to the Benedictus or to some εὐλογία 
which preceded it. The use of ἐπροφήτευσεν and not εὐλόγησεν 
in ver. 67 does not prove that two distinct acts of thanksgiving 
are to be understood. Here Syr-Sin. has “They marvelled all.” 
᾿ς 68. ἐγένετο ἐπὶ πάντας φόβος. See on iv. 36. Zacharias (ver. 12) 
and Mary (ver. 30) had had the same feeling when conscious of the 
nearness of the spiritual world. A writer of fiction would have 
been more likely to dwell upon the joy which the wonderful birth 
of the future Prophet produced; all the more so as such joy 
had been predicted (ver. 14). The αὐτούς means Zacharias and 
Elisabeth. 


38 THE GOSPEL ACCORDING TO 5. LUKE [LI. 65, 66. 


διελαλεῖτο πάντα τὰ ῥήματα ταῦτα. This need not be confined 
to what was sazd at the circumcision of John. It is probably the 
Hebraistic use of ῥήματα for the things which are the subject- 
matter of narration. Comp. ii. το, 51, where RV. has “sayings” 
in the text and “things” in the margin; and Acts v. 32, where it 
has “things” in the text and “sayings” in the margin. Comp. 
LXX Gen. xv. 1, xxi. 1, 16, xxxix. 7, xl. 1, xlviil. x, and esp. 
Xxiv. 66, πάντα τὰ ῥήματα ἃ ἐποίησεν. The verb διαλαλεῖν occurs 
only here and vi. τι: not in LXX, but in Sym. several times in 
the Psalms. Syr-Sin. omits πάντα τὰ ῥήματα. 

66. ἔθεντο πάντες οἱ ἀκούσαντες ἐν TH καρδίᾳ αὐτῶν. Comp. ii. 19. 

We find all three prepositions with this phrase, ἐν, ἐπὶ, and els: ἔθετο Δαυεὶδ 
τὰ ῥήματα ἐν τῇ καρδίᾳ αὐτοῦ (1 Sam. xxi. 12); ἔθετο Δανιὴλ ἐπὶ τὴν καρδίαν 
αὐτοῦ (Dan. i. 8); τίθεσθε εἰς τὴν καρδίαν ὑμῶν (Mal. ii. 2). Lk. is fond of 
constructions with ἐν τῇ x. or ἐν ταῖς κ. (ii. 19, iii. 15, v. 22, xxi. 143 
comp. ii. 51, xxiv. 38). In Hom. we have both θεῖναί τι and θέσθαι τι, 
either ἐν φρεσί or ἐν στήθεσσι. Note that, not only is πᾶς or ἅπας a favourite 
word with Lk., but either form combined with a participle of ἀκούω is also 
freq. and characteristic (ii. 18, 47, iv. 28, vi. 47, vii. 29, xx. 45; Acts v. 5, 
II, ix. 21, Χ. 44, xxvi. 29; comp. Acts iv. 4, xviii. 8). See on vi. 30. 

Τί ἄρα τὸ παιδίον τοῦτο ἔσται; Not ris; the neut. makes the question 
more indefinite and comprehensive: comp. τί ἄρα ὁ Ilérpos ἐγένετο (Acts xii. 
18). The dpa, zgztur, means “‘in these circumstances” ; vill. 25, xli. 42, 
xxii. 23. 

καὶ γὰρ χεὶρ Κυρίου ἣν pet αὐτοῦ. ‘For besides all that,” ze. 
in addition to the marvels which attended his birth. This is a 
remark of the Evangelist, who is wont now and then to interpose 
in ‘this’ manner®comp: 11. “50, 1. 15, ‘VIL? 30, xvi. 57: ἘΣ 2 ΟΝ 
xxiii. 12. The recognition that John was under special Divine 
influence caused the question, τί dpa ἔσται; to be often repeated in 
after times. Here, as in Acts xl. 21, χεὶρ Κυρίου is followed by 
μετά, and the meaning is that the Divine power interposes to guide _ 
and bless. See small print on i. 20 for other parallels between 
Gospel and Acts. Where the preposition which follows is ἐπί, the 
Divine interposition is generally one of punishment (Acts xiil. 11; 
Judg. ii. 15; 1 Sam. v. 3, 6, vil. 13; Exod: vii. 4, 5).| But this is 
by no means always the case (2 Kings iii. 15; Ezra vil. 6, viil. 
22, 31); least of all where χείρ has the epithet ἀγαθή (Ezra vii. 
9, 28, vili. 18). In N.T. χεὶρ Κυρίου is peculiar to Lk. (Acts 
Sie, Kill. τὰ ΠΟΙ. ἦν. 28; 29): 

67-79. The Benedictus or Song of Zacharias may be the ev- 
λογία mentioned in ver. 64.1 To omit it there, in order to continue 
the narrative without interruption, and to give it as a solemn 
conclusion, would be a natural arrangement. As the A/agnijicat 
is modelled on the psalms, so the Benedictus is modelled on the 


1 Like most of the canticles, the Benedictus was originally said at Lauds: 
and it is still said at Lauds, in the Roman Church daily, in the Greek Church 
on special occasions. See footnote on p. 67. 








1. 66.] 


THE GOSPEL OF THE INFANCY 39 


prophecies, and it has been called “the last prophecy of the Old 


Dispensation and the first in the New.” 
the Magnificat is regal, that of the Benedictus is sacerdotal. 


And while the tone of 
The 


one is as appropriate to the daughter of David as the other to the 


son of Aaron. 
seen in a table. 


THE BENEDICTUS. 


Εὐλογητὸς Κύριος ὁ Θεὸς τοῦ ᾿Ισραήλ, 
ὅτι ἐπεσκέψατο καὶ ἐποίησεν λύτρωσιν 
τῷ λαῷ αὐτοῦ, 
καὶ ἤγειρεν κέρας σωτηρίας ἡ ἡμῖν 
ἐν οἴκῳ Δαυεὶδ παιδὸς αὐτοῦ, 


καθὼς ἐλάλησεν διὰ στόματος τῶν ἁγίων 
am’ αἰῶνος προφητῶν αὐτοῦ 
σωτηρίαν ἐξ ἐχθρῶν ἡμῶν καὶ ἐκ 
χειρὸς πάντων τῶν μισούντων ἡμᾶς, 
ποιῆσαι ἔλεος μετὰ τῶν πατέρων ἡμῶν 
καὶ μνησθῆναι διαθήκης ἁγίας αὐτοῦ, 


ὅρκον ὃν ὥμοσεν πρὸς ᾿Αβραὰμ 
τὸν πατέρα ἡμῶν, 
τοῦ δοῦναι ἡμῖν ἀφόβως ἐκ χειρὸς 
ἐχθρῶν ῥυσθέντας 
λατρεύειν αὐτῷ ἐν ὁσιότητι 
καὶ δικαιοσύνῃ 
ἐνώπιον αὐτοῦ πάσαις ταῖς 


ἡμέραις ἡμῶν. 


Καὶ σὺ δέ, παιδίον, προφήτης 
γψίστου κληθήσῃ, 
προπορεύσῃ γὰρ ἐνώπιον Kuplou 


ἑτοιμάσαι ὁδοὺς αὐτοῦ, 
τοῦ δοῦναι γνῶσιν σωτηρίας 
τῷ λαῷ αὐτοῦ 
ἐν ἀφέσει ἁμαρτιῶν αὐτῶν 
διὰ σπλάγχνα ἐλέους Θεοῦ ἡμῶν, 
ἐν οἷς ἐπισκέψεται ἡμᾶς 
ἀνατολὴ ἐξ ὕψους, 
ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ 
θανάτου καθημένοις 
τοῦ κατευθῦναι τοὺς πόδας ἡμῶν 
εἰς ὁδὸν εἰρήνης. 


The relation between new and old may again be 


THE OLD TESTAMENT. 


1 Εὐλογητὸς Κύριος ὁ Θεὸς ᾿Ισραήλ. 
3 λύτρωσιν ἀπέστειλεν 

τῷ λαῷ αὐτοῦ. 
ἐκεῖ ἐξανατελῶ κέρας τῷ Δαυείδ. 
4 ἀνατελεῖ κέρας παντὶ τῷ οἴκῳ ᾿Ισραήλ. 
5 ὑψώσει κέρας Χριστοῦ αὐτοῦ. 


8 


8 ἔσωσεν αὐτοὺς ἐκ χειρῶν μισούντων καὶ 
ἐλυτρώσατο αὐτοὺς ἐκ χειρὸς ἐχθροῦ. 
7 δώσει εἰς ἀλήθειαν τῷ ᾿Ιακώβ, 
ἔλεον τῷ ᾿Αβραάμ, καθότι ὥμοσας 
τοῖς πατράσιν ἡμῶν. 
8 ἐμνήσθη τῆς διαθήκης αὐτοῦ. 
9 ἐμνήσθη ὁ Θεὸς τῆς διαθήκης αὐτοῦ τῆς 
πρὸς ᾿Αβραάμ, καὶ Ἰσαάκ, καὶ ᾿Ιακώβ. 
10 ὅπως στήσω τὸν ὅρκον μου, ὃν 
ὥὦμοσα τοῖς πατράσιν ὑμῶν, τοῦ δοῦναι 
αὐτοῖς γῆν ῥέουσαν γάλα καὶ μέλι. 
Ὁ ἐμνήσθη εἰς τὸν αἰῶνα διαθήκης αὐτοῦ 
λόγου οὗ ἐνετείλατο εἰς χιλίας γενεάς, 
ὃν διέθετο τῷ ᾿Αβραάμ, 
καὶ τοῦ ὅρκου αὐτοῦ τῷ ᾿ἸΙσαάκ. 


12 Ἐγὼ ἐξαποστέλλω τὸν ἄγγελόν μου 
καὶ ἐπιβλέψεται ὁδὸν πρὸ προσώπου 
μου. 
18 ἑτοιμάσατε τὴν ὁδὸν Κυρίου. 


14 καθημένους ἐν σκότει. 
16 οἱ κατοικοῦντες ἐν χώρᾳ καὶ σκίᾳ 
θανάτου φῶς λάμψει ἐφ᾽ ὑμᾶς. 
16 καθημένους ἐν σκότει καὶ σκίᾳ 
θανάτου. 


There is a manifest break at the end of ver. 75. The first 
of these two portions thus separated may be divided into three 


1 Ps, xli. 14, Ixxii. 18, ον]. 48. 
Ezek. xxix. 21. © 1 Sam. ii. 10. 
§ Ps. cvi. 45. 9 Exod. ii. 24. 
13 Mal. iii. 1. ἸΒΈΤΘ ΣΙ ΟΣ 

16 Ps, cvii. 10. 


25s 5 ὉΣῚ- 9. 
6 Ps. cvi. 10. 
19 Ter. x1. δὲ 
147s. xii. ἡ: 


2 Ps. Cxxxii.) 17s 
7 Mic. vii. 20. 
3? PS: CVs 8. Ὁ. 
15 Ts, ix. I. 


40 THE GOSPEL ACCORDING TO 5. LUKE [I. 66-70. 


strophes (68, 69; 70-72; 73-75), and the second into two (76, 
T7518; 79): 

67. ἐπλήσθη πνεύματος ἁγίου kal ἐπροφήτευσεν. See on ver. 15. 
The prophesying must not be confined to the prediction of the 
future ; it is the delivery of the Divine message; speaking under 
God’s influence, and in His Name. Zacharias sees in his son the 
earnest and guarantee of the deliverance of Israel. 


In some texts ἐπροφήτευσεν has been altered into the more regular προεφή- 
revoev, but everywhere in N.T. (even Jude 14) the augment should precede 
the prep. in this compound. This is intelligible, seeing that there is no 
simple verb φητεύω. Comp. Num. xi. 25, 26; Ecclus. xlviii. 13, and the 
similar forms ἤφιεν and ἤνοιξεν. Win. xii. 5, p. 84. 


68. Εὐλογητὸς Κύριος 6 Θεὸς τοῦ ᾿Ισραήλ. Not ἐστίν but εἴη is 
to be supplied. The line is verbatim as Ps. xli. 14, lxxi. 18, 
cvi. 48, excepting that in LXX τοῦ is omitted. In N.T. εὐλογητός 
is used of God, but never of men: see on ver. 42. In LXX there 
are a few exceptions: Deut. vii. 14; Ruth 11 20; 1 Sam. xv. 13, 
MK 22. 

ἐπεσκέψατο καὶ ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ. Here, as in 
Ecclus. xxxil. 17, an acc. is to be supplied after ἐπεσκέψατο : there 
τὸν ταπεινόν, here τὸν λαόν. See on vu. 16. Excepting Heb. ii. 6, 
where it is a quotation from Ps. vill. 5, this verb is used in the 
Hebrew sense (Exod. iv. 31) of Divine visitation by Lk. alone in 
N.T. Comp. Ps. SoZ. iii. 14. No doubt λύτρωσιν has reference 
to political redemption (ver. 71), but accompanied by and based 
upon a moral and spiritual reformation (vv. 75, 77). Comp. 
Psvexxax, 7: 

69. καὶ ἤγειρεν κέρας σωτηρίας ἡμῖν. For this use of ἐγείρω 
comp. ἤγειρεν Κύριος σωτῆρα τῷ ᾿Ισραήλ (Judg. ili. 9, 15). In 
Ezek. xxix. 21 and Ps, cxxxii. 17 the verb used is ἀνατέλλω or. 
ἐξανατέλλω (see table). ‘The metaphor of the horn is very freq. in 
O.T. {τ Sam. ii. 10; 2° Sam. xxii: 2, Εϑ5. ᾿Ιχχν- 5, 6, ΤΥ ΕΓ ane 
is taken neither from the horns of the altar, nor from the peaks of 
helmets or head-dresses, but from the horns of animals, especially 
bulls. It represents, therefore, primarily, neither safety nor dignity, 
but strength. The wild-ox, wrongly called “unicorn” in AV., was 
oroverbial for strength (Num. xxiv. 8; Job xxxix. 9-11; Deut. 
xxxiii. 17). In Horace we have addis cornua paupert, and in Ovid 
tum pauper cornua sumit. In Ps. xviii. 3 God is called a κέρας 
σωτηρίας. See below on ver. 71. For παιδὸς αὐτοῦ see on ver. 54. 
“In the house of His servant David” is all the more true if Mary 
was of the house of David. But the fact that Jesus was the heir 
of Joseph is sufficient, and this verse is no proof of Mary’s descent 
from David. 

70. Second strophe. Like ver. 55, this is not a parenthesis, 
but determines the preceding statement more exactly. As a priest, 








Ι. 70-74.] THE GOSPEL OF THE INFANCY 41 


Zacharias would be familiar with O.T. prophecies. Even if the τῶν 
before az’ αἰῶνος (A C D) were genuine, it would be unlikely that 
τῶν ἁγίων means “the saints” in app. with τῶν ἀπ᾽ αἰῶνος προφητῶν. 
Lk. is fond of the epithet ἅγεος (ver. 72, ix. 26; Acts 111. 21, x. 22, 
xxl. 28). He is also fond of the periphrasis διὰ στόματος (Acts 
i 16; “i 1} 21. iv. 25): comp. 2 Chron. xxxvi. 22. And the 
expression dm αἰῶνος is peculiar to him in N.T. (Acts ii. 21, 
xv. 18). It is used vaguely for “of old time.” Here it does not 
mean that there have been Prophets “since the world began.” 
Comp. oi γίγαντες οἱ ἀπ᾽ αἰῶνος (Gen. vi. 4), and καταβροντᾷ καὶ 
καταφέγγει τοὺς ἀπ᾽ αἰῶνος ῥήτορας (Longin. xxxiv.), and adverbially 
(Hes. Zheog. 609). 

71. σωτηρίαν ἐξ ἐχθρῶν ἡμῶν. This is in app. with κέρας 
σωτηρίας and epexegetic of it. That the ἐχθρῶν ἡμῶν and τῶν 
μισούντων ἡμᾶς are identical is clear from Ps. xviii. 18 and cvi. τὸ 
(see table). The heathen are meant. Gentile domination prevents 
the progress of God’s kingdom, and the Messiah will put an end 
to this hindrance. Comp. Exod. xviii. 10. 


Neither σωτηρία (vv. 60, 77, xix. 9; Acts iv. 12, etc.) nor τὸ σωτήριον 
(ii. 30, iii. 6; Acts xxviii. 28) occur in Mt. or Mk. The former occurs once 
in Jn. (iv. 22). Both are common in LXX. The primary meaning is 
preservation from bodily harm (Gen. xxvi. 31; 2 Sam. xix. 2), especially of 
the great occasions on which God had preserv ed Israel (Exod. xiv. 13, xv. 23 
2 Chron. xx. 17); and hence of the deliverance to be wrought by the Messiah 
(Is. xlix. 6, 8), which is the meaning here. Comp. τοῦ κυρίου ἡ σωτηρία ἐπ’ 
οἶκον ᾿Ισραὴλ εἰς εὐφροσύνην αἰώνιον (Ps. Sol. x. 9; and very similarly xii. 7). 
As the idea of the Messianic salvation became enlarged and purified, the word 
which so often expressed it came gradually to mean much the same as 
“eternal life.” See on Rom. i. 16. 


72. ποιῆσαι ἔλεος μετά, κιτιλ, This is the purpose of ἤγειρεν 
κέρας. The Leas is freq. in LXX (Gen. xxiv. 12; 3 Judg. 1 22, 
yn. 35; Ruth ὃ: 1 Sam. xx. 8, etc.). Comp. fea αὐτῆς, ver. 
58. ‘In delivering us God purposed to deal mercifully with our 
fathers.” This seems to imply that the fathers are conscious of 
what takes place: comp. vv. 54, 55. Besides the passages given 
in the table, comp. Lev. xxvi. 42, and see Wsctt. on Heb. ix, 
1π τὸ. 

: 78. ὅρκον ὃν ὥμοσεν πρὸς ᾿Αβραάμ. Third strophe. The oath 
is recorded Gen. xxii. 16-18: comp. .22. of Barnadas, xiv. 1. 


It is best to take ὅρκον in app. with διαθήκης, but attracted in case to 
ὅν : comp. vv. 4, 20, and see on iii. 19. It is true that in LXX μνησθῆναι i is 
found with an acc. (Exod. xx. 8; Gen. ix. 16). But would Lk. give it first 
a gen. and then an acc. in the same sentence? For the attraction of the 
antecedent to the relative comp. xx. 17 and perhaps Acts x. 36. 

ὥμοσεν πρός “A. So also in Hom. (Od. xiv. 331, xix. 288): but see 
on ver. 13. 

74. τοῦ δοῦναι ἡμῖν. This is probably to be taken after ὅρκον as the 
contents and purpose of the oath; and the promise that ‘‘thy seed shall 


42 THE GOSPEL ACCORDING TO S. LUKE [I. 74-77. 


possess the gate of his enemies” (Gen. xxii. 17) is in favour of this. But it 
is possible to take τοῦ δοῦναι as epexegetic of ver. 72; or again, as the 
purpose of ἤγειρεν κέρας, and therefore parallel to ver. 72. This last is not 
likely, because there is no τοῦ with ποιῆσαι. This τοῦ c. zzfin. of the purpose 
or result is a favourite constr. with Lk. (vv. 77, 79, ii. 24, where see reff.). 
It marks the later stage of the language, in which aim and purpose become 
confused with result. Perhaps the gen. of the aim may be explained on the 
analogy of the part. gen. after verbs of hitting or missing. 


ἐκ χειρὸς ἐχθρῶν. It does not follow from ὁσιότητι καὶ δικαι- 
οσύνῃ that spiritual enemies are meant. The tyranny of heathen 
conquerors was a hindrance to holiness. In addition to the 
parallel passages quoted in the table, comp. Ps. xviii. 18, ῥύσεταί 
με ἐξ ἐχθρῶν μου δυνατῶν καὶ ἐκ τῶν μισούντων με. 
For the acc. ῥυσθέντας after ἡμῖν comp. σοὶ δὲ συγγνώμη λέγειν τάδ᾽ ἐστί, 
μὴ πάσχουσαν ὡς ἐγὼ κακῶς (Eur. JZed. 814). 


75. λατρεύειν αὐτῷ. Comp. λατρεύσετε τῷ Θεῷ ἐν τῷ ὄρει τούτῳ 
(Exod. ili. 12). We must take ἐνώπιον αὐτοῦ with λατρεύειν αὐτῷ. 
The service of the redeemed and delivered people is to be a 
priestly service, like that of Zacharias (ver. 8). For ἐνώπιον see on 
ver. 15, and for λατρεύειν on iv. 8. The combination ὁσιότης καὶ 
δικαιοσύνη becomes common ; but perhaps the earliest instance is 
Wisd. ix. 3. We have it Eph. iv. 24 and Clem. Rom. xlviii.: 
comp. Tit. i. 8 and 1 Thes. 1]. ro. 

76. Kal σὺ δέ, παιδίον. Here the second part of the hymn, and 
the distinctively predictive portion of it, begins. The Prophet 
turns from the bounty of Jehovah in sending the Messiah to the 
work of the Forerunner. ‘‘ 4u¢ thou also, child,” or “ Yea and 
thou, child” (RV.). Neither the καί nor the δέ must be neglected. 
There is combination, but there is also contrast. Not ‘my child”: 
the personal relation is lost in the high calling. The κληθήσῃ has. 
the same force as in ver. 32: not only “shalt be,” but “shalt be 
acknowledged as being.” 

προπορεύσῃ γὰρ ἐνώπιον Κυρίου. Comp. Κύριος ὁ Θεός σου ὃ 
προπορευόμενος πρὸ προσώπου σου, καθὰ ἐλάλησεν Κύριος (Deut. 
xxxi. 3). Here Κυρίου means Jehovah, not the Christ, as is clear 
from vv. 16, 17. 

77. τοῦ δοῦναι γνῶσιν σωτηρίας τῷ λαῷ αὐτοῦ. This is the aim 
and end of the work of the Forerunner. In construction it comes 
after ἑτοιμάσαι ὁδοὺς αὐτοῦ. We may take ἐν ἀφέσει ἁμαρτιῶν αὐτῶν 
with either δοῦναι, or γνῶσιν, or σωτηρίας. The last is best. John 
did not grant remission of sins; and to make “knowledge of 
salvation” consist in remission of sins, yields no very clear sense. 
But that sa/vation is found in remission of sins makes excellent 
sense (Acts v. 31). The Messiah brings the σωτηρία (vv. 69, 71): 
the Forerunner gives the knowledge of it co the people, as consist- 
ing, not in a political deliverance from the dominion of Rome, but 








I. 77-79.] | THE GOSPEL OF THE INFANCY 43 


in a spiritual deliverance from the dominion of sin. This is the 
first mention of the “remission of sins” in the Gospel narrative. 

78. διὰ σπλάγχνα ἐλέους Θεοῦ ἡμῶν. The concluding strophe, 
referring to the whole of the preceding sentence, or (if we take ἃ 
single word) to προπορεύσῃ. It is because of God’s tender mercy 
that the child will be able to fulfil his high calling and to do all 
this. Comp. Zest. Χ 71. Patr. Levi iv., ἕως ἐπισκέψηται Κύριος πάντα 
τὰ ἔθνη ἐν σπλάγχνοις υἱοῦ αὐτοῦ ἕως αἰῶνος : also Levi vii. and Viii. 

Originally the σπλάγχνα were the ‘‘inward parts,” esp. the upper portions, 
the heart, lungs, and liver (vzscera thoraczs), as distinct from the ἔντερα or bowels 
(viscera abdominis). The Greeks made the σπλάγχνα the seat of the emotions, 
anger, anxiety, pity, etc. By the Jews these feelings were placed in the ἔντερα ; 
and hence in LXX we have not only σπλάγχνα (which may include the ἔντερα), 
but also κοιλία and ἔγκατα used for the affections. Moreover in Hebr. literature 
these words more often represent compassion or love, whereas σπλάγχνα in class. 
Grk. is more often used of wrath (Aristoph. Raz. 844, 1006; Eur. A/c. 1009). 
‘‘ Heart” is the nearest English equivalent for σπλάγχνα (RV. Col. 11]. 12; 
Philem. 12, 20). See Lft. on Phil. i. 8. ‘* Because of our God’s heart of 
mercy,” Ζ.6. merciful heart, is the meaning here. For this descriptive or 
characterizing gen. comp. Jas. i. 25, ii. 4; Jude 18. Some would make γνῶσιν 
σωτηρίας an instance of it, ‘‘ saving knowledge,” 2.6. that brings salvation. But 
this is not necessary. For ἐν ots see on ἐν βραχίονι, ver. 51. For ἐπισκέψεται 
comp. vii. 17; Ecclus. xlvi. 14; Judith viii. 33 ; and see on ver. 68. 


ἀνατολὴ ἐξ ὕψους. ‘Rising from on high.” The word is used 
of the rising of the sux (Rev. vil. 2, xvi. 12; Hom. Od. xii. 4) and 
of stars (Aisch. P.V. 457; Eur. Phen. 504). Here the rising of 
the heavenly body is put for the heavenly body itself. Comp. the 
use of ἀνατέλλω in Is. lx. 1 and Mal. iv. 2. Because sun, moon, 
and stars do not rise from on high, some join ἐξ ὕψους with 
ἐπισκέψεται, which is admissible. But, as ἀνατολή means the sun 
or star itself, whose light comes from on high, this is not necessary. 
Seeing that ἀνατέλλω is used of the rising or sprouting of plants, 
and that the Messiah is sometimes called “the Branch” (Jer. xxiii. 
5) XXxlli. 15; Zech. iii. 8, vi. 12), and that in LXX this is expressed 
by ἀνατολή, some would adopt that meaning here. But ἐξ ὕψους, 
ἐπιφᾶναι, and κατευθῦναι are conclusive against it. These expres- 
sions agree well with a rising sun or star, but not with a sprouting 
branch. 

79. ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις. For 
ἐπιφᾶναι comp. Acts xxvii. 20, and for the form Ps. xxx. 17, cxvil. 
27. In 3 Mac. vi. 4 we have 30 Φαραὼ... ἀπώλεσας, Φέγγος 
ἐπιφάνας ἐλέους ᾿Ισραὴλ yeve. Note that the καθημένους ἐν σκότει 
of Is. xlii. 7 and the σκίᾳ θανάτου of Is. ix. 1 are combined here as 
in Ps. cvil. τὸ (see table). Those who hold that these hymns are 


1 This is the reading of 8 B Syr. Arm. Goth. Boh. and virtually of L, 
which has ἐπεσκέψαιται. Godet defends ἐπεσκέψατο, because Zacharias would 
not suddenly turn from the past to the future; but this thought would lead te 
the corruption of the more difficult reading. 


44 THE GOSPEL ACCORDING TO S. LUKE [1. 79, 80 


written in the interests of Ebionism have to explain why πεπεδημέ 
vous ἐν πτωχείᾳ (Ps. cvil. 10) is omitted. 

τοῦ κατευθῦναι τοὺς πόδας ἡμῶν εἰς ὁδὸν εἰρήνης. For the constr. 
comp. vv. 74, 7]. Those who sat in darkness did not use their 
feet: the light enables them to do so, and to use them profitably. 
The ἡμῶν shows that Jews as well as Gentiles are regarded as being 
in darkness until the Messianic dawn. ‘‘ The way of peace” is the 
way that leads to peace, especially peace between God and His 
people (Ps. xxix. 11, Ixxxv. 9, cxix. 165; Jer. xiv. 13). It was one 
of the many blessings which the Messiah was to bring (ii. 14, x. 5, 
xxlv. 36). See on Rom.i. 7 and comp. ὁδὸν σωτηρίας (Acts xvi. 17). 

80. Τὸ δὲ παιδίον ηὔξανε καὶ ἐκραταιοῦτο πνεῦματι. The verse 
forms a set conclusion to the narrative, as if here one of the 
Aramaic documents used by Lk. came to an end. Comp. ii. 40, 
52; Judg. ΧΙ]. 24, 25; 1 Sam. ii. 26. In LXX αὐξάνω is never, as 
here, intrans. Thus αὐξανῶ σε σφόδρα (Gen. xvii. 6); ηὐξήθη τὸ 
παιδίον (Gen. xxi. 8). In N.T. it is used of physical growth (ii. 40, 
Xil. 27, xilil. 19), and of the spread of the Gospel (Acts vi. 7, xii. 24, 
xix. 20). With ἐκραταιοῦτο πνεύματι comp. Eph. ii. 16; and for 
the dat. Rom. iv. 20? and 1 Cor. xiv. 20. 

ἦν ἐν tats ἐρήμοις. The wilderness of Judzea, west of the Dead 
Sea, is no doubt meant. But the name is not given, because the 
point is, not that he lived in any particular desert, but that he lived 
in desert places and not in towns or villages. He lived a solitary 
life. Hence nothing is said about his being “in favour with men”; 
for he avoided men until his ἀνάδειξις brought him disciples. This 
fact answers the question whether John was influenced by the 
Essenes, communities of whom lived in the wilderness of Judea. 
We have no reason to believe that he came in contact with them. 
Excepting the ascetic life, and a yearning for something better 
than obsolete Judaism, there was little resemblance between their 
principles and his. He preached the Kingdom of God; they 
preached isolation. ‘They abandoned society; he strove to reform 
it. See Godet zz loco and D.£.? art. “Essenes.” Lk. alone uses 
the plur. ai ἔρημοι (v. 16, Vill. 29). 

ἕως ἡμέρας ἀναδείξεως αὐτοῦ πρὸς τὸν ᾿Ισραήλ. John probably 
went up to Jerusalem for the feasts, and on those occasions he and 
the Messiah may have met, but without John’s recognizing Him as 
such. Here only in N.T. does ἀνάδειξις occur. In Ecclus. xliii. 6 
we have ἀνάδειξιν χρόνων as a function of the moon. In Plut. the 
word is used of the proclaiming or inauguration of those who are 
appointed to office (AZar. viii.; C. Grac. xii.). It is also used of 
the dedication of a temple (Strabo, viii. 5. 23, p. 381). Comp. 
ἀνέδειξεν of the appointment of the Seventy (x. 1). It was John 
himself who proclaimed the inauguration of his office by manifesting 
himself to the people at God’s command (iii. 2). 











THE GOSPEL OF THE INFANCY 45 


NoTE ON THE USE OF ἐγένετο. 


More than any other Evangelist Lk. makes use of the Hebr. formula, ἐγένετο 
δέ or καὶ éyévero. But with it he uses a variety of constructions, some of which 
are modelled on the classical use of συνέβη, which Lk. himself employs Acts xxi. 
35. The following types are worth noting. 

(a) The ἐγένετο and that which came to pass are placed side by side as 
parallel statements in the indicative mood without a conjunction. 

i. 8. ἐγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν. . . ἔλαχε τοῦ θυμιᾶσαι. 
i. 23. καὶ ἐγένετο ὡς ἐπλήσθησαν αἱ ἡμέραι τῆς λειτουργίας αὐτοῦ, ἀπῆλθεν. 
i. 41. καὶ ἐγένετο ὡς ἤκουσεν τὸν ἀσπασμὸν τῆς Μ. ἡ ᾽Ε., ἐσκίρτησεν τὸ βρέφος. 

ii. 1. ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἐξῆλθεν δόγμα. 

Of the same type are i. 59, il. 6, 15, 46, vil. 11, ix. 18, 28, 29, 33, 37, ΧΙ. I, 
14, 27, xvii. 14, xviii. 35, xix. 29, xx. I, xxiv. 30, 51. In viii. 40, Ibis lyf BS 
38 the ἐγένετο δέ is probably spurious. In the Acts this type does not occur. 

(8) The ἐγένετο and that which came to pass are coupled together by καί, 
which may be regarded as (1) uniting two co-ordinate statements; or (2) 
epexegetic, “It came to pass, zamely”; or (3) introducing the apodosis, as 
often in class. Grk., ‘‘It came to pass that.” 

v. 1. ἐγένετο δὲ ἐν τῷ τὸν ὄχλον ἐπικεῖσθαι αὐτῷ . . . Kal αὐτὸς ἣν ἑστώς. 
v. 17. καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν καὶ αὐτὸς ἣν διδάσκων. 

viii. I. καὶ ἐγένετο ἐν τῷ καθεξῆς καὶ αὐτὸς διώδευεν. 

viii. 22. ἐγένετο δὲ ἐν μιᾷ τῶν ἡμερῶν καὶ αὐτὸς ἐνέβη εἰς πλοῖον. 

Of the same type are v. 12, ix. 51, xiv. I, xvii. II, xix. 15, xxiv. 4; Acts 
vy. 7. It will be observed that in nearly all cases the καί is followed by αὐτός or 
αὐτοί. Inv. 12 and xxiv. 4 it is followed by the Hebraistic ἰδού, and in xix. 15 
we have simply καὶ εἶπεν. 

(y) That which takes place is put in the infinitive mood, and this depends 
upon ἐγένετο. 

iii. 21. ἐγένετο δέ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν. . . ἀνεῳχθῆναι τὸν 
οὐρανόν. 

vi. I. ἐγένετο δὲ ἐν σαββάτῳ διαπορεύεσθαι αὐτὸν διὰ σπορίμων. 

vi. 12. ἐγένετο δὲ ἐν ταῖς ἡμέραις ταύταις ἐξελθεῖν αὐτὸν εἰς τὸ ὄρος. 

xvi. 22. ἐγένετο δὲ ἀποθανεῖν τὸν πτωχόν. 

This type of construction is common in the Acts: iv. 5, ix. 32, 37, 43, xi. 26, 
xiv. I, xvi. 16, xix. I, xxii. 6, 17, xxvill. 8, 17. 

(δ) In the Acts we have several other forms still more closely assimilated to 
classical constructions, the ἐγένετο being placed later in the sentence, or being 
preceded by ws or ὅτε. 

ix. 3. ἐν δὲ τῷ πορεύεσθαι ἐγένετο αὐτὸν ἐγγίζειν τῇ Δαμασκῷ. 

xxi. I. ὡς δὲ ἐγένετο ἀναχθῆναι ἡμᾶς. . . ἤλθομεν εἰς τὴν KO. 

xxi. 5. ὅτε δὲ ἐγένετο ἐξαρτίσαι ἡμᾶς τὰς ἡμέρας, ἐξέλθοντες ἐπορευόμεθα. 
X. 25. ws δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Πέτρον, . . . προσεκύνησεν. 

In these last three instances we are far removed from the Hebraistic types (a) 
and (8). The last is very peculiar ; but comp. xxvii. 1 and the exact parallel in 
Acta Barnab. Apocryp. vii. quoted by Lumby, ws δὲ ἐγένετο τοῦ τελέσαι αὐτοὺς 
διδάσκοντας. 

We have obtained in this analysis the following results. Of the two Hebra- 
istic types, (a) is very common in the first two chapters of the Gospel, where Lk. 
is specially under the influence of Hebrew thought and literature, and is probably 
translating from the Aramaic; but (a) is not found at all in the Acts, and (β) 
occurs there only once. On the other hand, of the more classical types, (γΎ) is 
much less common in the Gospel than in the Acts, while the forms grouped 
under (6) do not occur in the Gospel at all. All which is quite what we might 
have expected. In the Acts there is much less room for Hebrew influences than 
there is in the Gospel ; and thus the more classical forms of construction become 
there the prevailing types. 


46 THE GOSPEL ACCORDING TO S. LUKE (11. 


II. 1-20. Zhe Birth of the Saviour, its Proclamation by the 
Angels, and its Verification by the Shepherds. 


The second of the narratives in the second group (i. 57-1i. 40) 
in the Gospel of the Infancy (i. 5-1i. 52). It corresponds to the 
Annunciation (i. 26-38) in the first group. Like the sections which 
precede and which follow, it has a clearly marked conclusion. And 
these conclusions have in some cases a very marked resemblance. 
Comp. ii. 20 with 1. 56, and ii. 40 and 52 with i. 80. This 
similarity of form points to the use of material from one and 
the same source, and carefully arranged according to the sub- 
ject-matter. This source would be some member of the Holy 
Family (see on i. 5). The marks of Lk.’s style, accompanied by 
Hebraistic forms of expression, still continue; and we infer, as 
before, that he is translating from an Aramaic document. The 
section has three marked divisions: the Birth (1-7), the Angelic 
Proclamation (8-14), and the Verification (15-20). The con- 
nexion with what precedes is obvious. We have just been told 
how the promise to Zacharias was fulfilled ; and we are now to be 
told how the promise to Mary was fulfilled. 


1-7. The Birth of the Saviour at Bethlehem at the Time of the 
Enrolment. ‘The extreme simplicity of the narrative is in very 
marked contrast with the momentous character of the event thus 
narrated. We have a similar contrast between matter and form in 
the opening verses of S. John’s Gospel. The difference between 
the evangelical account and modern Lives of Christ is here very 
remarkable. The tasteless and unedifying elaborations of the 
apocryphal gospels should also be compared.! 

1-3. How Bethlehem came to be the Birthplace of Jesus 
Christ, although Nazareth was the Home of His Parents. ‘This 
explanation has exposed Lk. to an immense amount of criticism, 
which has been expressed and sifted in a manner that has produced 
a voluminous literature. In addition to the commentaries, some 


1 ἐς Such marvellous associations have clung for centuries to these verses, that 
it is hard to realise how absolutely naked they are of all ornament. We are 
obliged to read them again and again to assure ourselves that they really do set 
forth what we call the great miracle of the world. If, on the other hand, the 
Evangelist was possessed by the conviction that he was not recording a miracle 
which had interrupted the course of history and deranged the order of human 
life, but was telling of a divine act which explained the course of history and 
restored the order of human life, one can very well account for his calmness * 
(F. D. Maurice, Lectures on S. Luke, p. 28, ed. 1879). 





i. 1.] THE GOSPEL OF THE INFANCY 47 


of the following may be consulted, and from Schiirer and Herzog 
further information about the literature may be obtained. 

S. J. Andrews, Life of our Lord, pp. 71-81, T. & T. Clark, 
1892; T. Lewin, /asti Sacri, 955, Longmans, 1865; J. B. 
McClellan, Zhe Mew Testament of our Lord and Saviour, i. pp. 
392-399, Macmillan, 1875; C. F. Nosgen, Geschichte Jesu Christ, 
pp. 172-174, Beck, 1891; *E. Schiirer, Jewish People in the Time of 
Jesus Christ, i. 2, pp. 105-143, T. & T. Clark, 1890; B. Weiss, 
Leben Jesu, i. 2. 4, Berlin, 1882; Eng. tr. pp. 250-252; K. Wieseler, 
Chronological Synopsis of the Four Gospels, pp. 66-106, 129-135, 
Deighton, 1864; O. Zockler, Handbuch der Theologisthen Wissen- 
wchaften, i. 2, pp. 188-190, Beck, 1889; A. W. Zumpt, Das 
Geburtsjahr Christi (reviewed by Woolsey in the Bibliotheca Sacra, 
1870), Leipzig, 1869; D.B.? art. “Cyrenius”; Herzog, PRE? 
xiii. art. “Schatzung”; P. Schaff, Avstory of the Church, 1. pp. 
121-125, T. & T. Clark, 1883; Ramsay, Was Christ Born at 
Bethlehem ? 1899; Hastings, D.Z. art. Chronology of N.T. 

1. Ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἐξῆλθεν δόγμα παρὰ Kat- 
σαρος Αὐγούστου ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην. For the constr. 
see detached note at the end of ch. 1. ; and for ἐν ταῖς ἡμέραις 
ἐκείναις see on i. 5 and 39. ‘The time of the birth of John is 
roughly indicated. Even in class. Grk. the first meaning of δόγμα, 
as “opinion, philosophic tenet,” is not very common (Plat. Pe. 
538 C); it is more often a “ public decree, ordinance.” This is 
always the meaning in N.T., whether an ordinance of the Roman 
Emperor (Acts xvii. 7), or of the Apostles (Acts xvi. 4; comp. 
Ign. Mag. xiii.; Didaché, xi. 3), or of the Mosaic Law (Col. 11. 14; 
Eph. ii. 15; comp. 3 Mac. i. 3; Jos. Am?. xv. 5. 3). For ἐξῆλθεν 
δόγμα comp. Dan. ii. 13 (Theod.). In Daniel δόγμα is freq. of a 
royal decree (iii. 10, iv. 3, vi. 9, 10). See Lft. on Col. ii. 14. 

ἀπογράφεσθαι. Probably passive, ut describeretur (Vulg.), not 
middle, as in ver. 3. ‘The present is here used of the continuous 
enrolment of the multitudes; the aorist in ver. 5 of the act of one 
person. The verb refers to the writing off, copying, or entering 
the names, professions, fortunes, and families of subjects in the 
public register, generally with a view to ¢axation (ἀποτίμησις or 
τίμημα). It is a more general word than ἀποτιμάω, which implies 
assessment as well as enrolment. But it is manifest that the ἀπο- 
γραφή here and in Acts v. 37 included assessment. The Jews were 
_ exempt from military service; and enrolment for that purpose 
cannot be intended. In the provinces the census was mainly for 
purposes of taxation. 

πᾶσαν Thy οἰκουμένην. “The whole inhabited world,” te. the 
Roman Empire, ογόϊς terrarum. Perhaps in a loose way the ex- 
pression might be used of the provinces only. But both the πᾶσαν 
and the context exclude the limitation to Palestine, a meaning 


48 THE GOSPEL ACCORDING TO 5. LUKE [11. 1. 


which the expression never has, not even in Jos. Az. viii. 3. 4. 
See on iv. 5 and xxi. 26. In inscriptions Roman Emperors are 


called κύριοι τῆς οἰκουμένης. The verse implies a decree for a general 
census throughout the emptre. 


It must be confessed that no direct evidence of any such decree 
exists beyond this statement by Lk., and the repetitions of it by 
Christian writers. But a variety of items have been collected, 
which tend to show that a Roman census in Judea at this time, 
in accordance with some general instructions given by Augustus, 
is not improbable. 


1. The vationarium or rationes tmperiz, which was a sort of balance-sheet 
published periodically by the emperor (Suet. Azg. xxviil.; Ca/. xvi.). 2. The 
Libellus or breviarium tolius imperit, which Augustus deposited with his will 
(Tac. Ann. i. 11. 5,6; Suet. Aug. ci.). 3. The zzdex rerum gestarum to be 
inscribed on his tomb, which was the original of the Marmor Ancyranum. 
But these only indicate the orderly administration of the empire. A general 
census would have been useful in producing such things; but that does not 
prove that it took place. Two passages in Dion Cassius are cited; but one of 
these (liv. 35) refers to a registration of the emperor’s private property, and 
the other (lv. 13) to a census of Roman citizens. If Augustus made a 
general survey of the empire, of which there is evidence from the commen- 
tarii of Agrippa mentioned by Pliny (Vat. A7zst. iii. 2. 17), this also would 
have been conveniently combined with a general census, although it does 
not show that such a census was ordered. Of some of the provinces we 
know that mo census was held in them during the reign of Augustus. But 
it is probable that in the majority of them a census took place; and the 
statement of so accurate a writer as Lk., although unsupported by direct evi- 
dence, may be accepted as substantially true: viz. that in the process of reduc- 
ing the empire to order, Augustus had required that a census should be held 
throughout most of it. So that Lk. groups the various instances under one ex- 
pression, just as in Acts xi. 28 he speaks of the famines, which took place in 
different parts of the empire in the time of Claudius, as a famine ἐφ᾽ ὅλην οἰκου- 
μένην. Of the Christian witnesses none is of much account. Jiess seems to be 
almost alone in contending that Orosius (7st. Hom. vi. 22. 6) had any 
authority other than Lk. Cassiodorus (Varzarwm Epp. 111. 52) does not men-" 
tion a census of persons at all clearly ; but if ovdzs Romanus agris divisus cen- 
sugue descriptus est means such a census, he may be referring to Lk. ii. 1. The 
obscure statement of Isidore of Spain (Ztymologzarum, v. 26. 4; Opera, ili. 229, 
ed. Arevalio) may either be derived from Lk. or refer to another period. What 
Suidas states (Lex. s.v. ἀπογραφή) partly comes from Lk. and partly is improb- 
able. At the best, all this testimony is from 400 to 1000 years after the event, 
and cannot be rated highly. The passages are given in full by Schiirer (Jewzsh 
People in the T. of J. C. i. 2, pp. 116, 117). But it is urged that a Roman 
census, even if held elsewhere, could not have been made in Palestine during the 
time of Herod the Great, because lalestine was not yet a Roman province. In 
A.D. 6, 7, when Quirinius certainly did undertake a Roman census in Judea, 
such a proceeding was quite in order. Josephus shows that in taxation Herod 
acted independently (Av#. xv. 10. 4, xvi. 2. 5, xvil. 2. 1, 11. 2; comp. xvii. 8. 4). 
Tnat Herod paid tribute to Rome is not certain ; but, if so, he would pay it out 
of taxes raised by himself. The Romans would not assess his subjects for the 
tribute which he had to pay. Josephus, whose treatment of the last years of 
Herod is very full, does not mention any Roman census at that time. On the 
contrary, he implies that, even after the death of Herod, so long as Palestine 
was ruled by its own princes, there was no Koman taxation ; and he states that 











τι, 11.} THE GOSPEL OF THE INFANCY 49 


the census undertaken by Quirinius A.D. 7 excited intense opposition, presum- 
ably as being an innovation (Avs. xvili. I. I, 2. 1). 

In meeting this objection, let us admit with Schiirer and Zumpt that the case 
of the Clitze(?) is not parallel. Tacitus (Azz. vi. 41. 1) does not say that the 
Romans held a census in the dominions of Archelaus, but that Archelaus wished to 
have a census after the Roman fashion. Nevertheless, the objection that Augustus 
would not interfere with Herod’s subjects in the matter of taxation is untenable. 
When Palestine was divided among Herod’s three sons, Augustus ordered that 
the taxes of the Samaritans should be reduced by one-fourth, because they had 
not taken part in the revolt against Varus (Ams. xvii. 11. 4; B. J. ii. 6. 3) 5 and 
this was before Palestine became a Roman province. If he could do that, he 
could require information as to taxation throughout Palestine ; and the obsequi- 
ous Herod would not attempt to resist.1 The value of such information would 
be great. It would show whether the tribute paid (if tribute was paid) was 
adequate ; and it would enable Augustus to decide how to deal with Palestine 
in the future. If he knew that Herod’s health was failing, he would be anxious 
to get the information before Herod’s death; and thus the census would take 
place just at the time indicated by Lk., viz. in the last months of the reign of 
Herod. For ‘‘Clitz” we should read A7vefaz; Ramsay, Exfosztor, April, 1897. 

2. αὕτη ἀπογραφὴ πρώτη ἐγένετο. This may be accepted as 
certainly the true reading ;2 and the meaning of it is not really 
doubtful. ‘This took place as a first enrolment, when Q. was 
governor of Syria.” The object of the remark is to distinguish 
the census which took Joseph and Mary to Bethlehem from the 
one undertaken by Q. in a.D. 6, 7, at which time (Ὁ. was governor 
of Syria. But was he governor B.c. 4, when Herod died? It is 
very difficult to establish this. 

From B.c. 9 to 6 Sentius Saturninus was governor; from B.c. 
6 to 4 Quinctilius Varus. Then all is uncertain until A.D. 6, 
when P. Sulpicius Quirinius becomes governor and holds the 
census mentioned Acts v. 37 and also by Josephus (Azz. xviii. 
I. 1, 2. 1). It is quite possible, as Zumpt and others have shown, 
that Quirinius was governor of Syria during part of the interval 
between B.c. 4 and a.D. 6, and that his first term of office was 
B.C. 3,2. But it seems to be impossible to find room for him 
between 8.6. 9 and the death of Herod; and, unless we can do 
that, Lk. is not saved from an error in chronology. Tertullian 
states that the census was held by Sentius Saturninus (4dv. Mare. 
iv. 19); and if that is correct we may suppose that it was begun 
by him and continued by his successor. On the other hand, 
Justin Martyr three times states that Jesus Christ was born ἐπὶ 
Κυρηνίου, and in one place states that this can be officially ascer- 
tained ἐκ τῶν ἀπογραφῶν τῶν γενομένων (Afol. i. 34, 46; Dial. 
Ixxviii.). 

1 See the treatment to which Herod had to submit in the matter of Syllzeus 
(Jos. Azz. xvi. 9. 3, 4). 

2 B (supported by 81, 131, 203) has αὕτη ἀπογραφὴ πρώτη ἐγένετο. 

ἐξ has the impossible αὐτὴν ἀπογραφὴν ἐγένετο πρώτη. 
D (supported by-Orig-Lat.) has αὕτη ἐγένετο ἀπογραφὴ πρώτη. 
Thus all three are against the ἡ before ἀπογραφή inserted in A CLR, 


4 


50 THE GOSPEL ACCORDING TO S. LUKE (11. 2 


We must be content to leave the difficulty unsolved. But it is 
monstrous to argue that because Lk. has (possibly) made a mistake 
as to Quirinius being governor at this time, therefore the whole 
story about the census and Joseph’s journey to Bethlehem is a 
fiction. Even if there was no census at this time, business con- 
nected with enrolment might take Joseph to Bethlehem, and Lk. 
would be correct as to his main facts. That Lk. has confused 
this census with the one in Α.Ὁ. 6, 7, which he himself mentions 
Acts v. 37, is not credible. We are warranted in maintaining (1) 
that a Roman census in Judza at this time, in accordance with 
instructions given by Augustus, is not improbable; and (2) that 
some Official connexion of Quirinius with Syria and the holding of 
this census is not impossible. The accuracy of Lk. is such that 
we ought to require very strong evidence before rejecting any 
statement of his as an unquestionable blunder. But it is far 
better to admit the possibility of error than to attempt to evade 
this by either altering the text or giving forced interpretations of it. 


The following methods of tampering with the ¢ex¢t have been suggested: to 
regard πρώτη as a corruption of πρώτῳ ἔτει through the intermediate mpwree 
(Linwood); to insert πρὸ τῆς after ἐγένετο (Michaelis); to substitute for Kv- 
ρηνίου either Κυιντιλίου (Huetius), or Kpoviov=Saturnini (1leumann), or Zaroup- 
νίνου (Valesius); to omit the whole verse as a gloss (Beza, Pfaff, Valckenaer). 
All these are monstrous. The only points which can be allowed to be doubtful 
in the text are the accentuation of αὕτη and the spelling of Κυρηνίου, to which 
may perhaps be added the insertion of the article. 

Among the various z#terpretations may be mentioned— 

(1) Giving πρῶτος a comparative force, as in Jn. i. 15, 30: ‘* This taxing 
took place before Quirinius was governor of Syria” (Huschke, Ewald, Caspari) ; 
or, as ἐσχάτη τῶν υἱῶν ἡ μήτηρ ἐτελεύτησε (2 Mac. vii. 41) means ‘‘ The mother 
died last of all, and later than her sons,” this may mean, ‘‘ This took place as 
the first enrolment, and before Q. was governor of S.” (Wieseler). But none of 
these passages are parallel: the addition of ἡγεμονεύοντος is fatal. When 
πρῶτος is comparative it is followed by a simple noun or pronoun. It is 
incredible that Lk., if he had meant this, should have expressed it so clumsily. 

(2) Emphasizing ἐγένετο, as in Acts xi. 28: ‘‘This taxing took effect, 
was carried out, when Q. was governor of S.” (Gumpach, etc.) ; z.¢. the decree 
was issued in Herod’s time, and executed ten or twelve years later by Q. 
This makes nonsense of the narrative. Why did Joseph go to Bethlehem to be 
enrolled, if no enrolment took place then? There would be some point in 
saying that the census was fizzshed, brought to a close, under Q., after having 
been begun by Herod ; but ἐγένετο cannot possibly mean that. 

(3) Reading and accentuating αὐτὴ ἡ ἀπογραφή : ‘‘The raising of the tax 
itself (as distinct from the enrolment and assessment) first took place when Q.,” 
etc. ‘* Augustus ordered a census and it took place, but no money was raised 
until the time of Q.” (Ebrard). This involves giving to ἀπογραφή in ver. 2 
a totally different meaning from ἀπογράφεσθαι in ver. 1 and ἀπογράψασθαι in 
ver. 5; which is impossible. 

(4) With αὐτὴ ἡ ἀπογραφή, as before: ‘*The census itself called the first 
took place when Q.,” etc. The better known census under Ὁ. was commonly 
regarded as the first Roman census in Judea: Lk, reminds his readers that 
there had really been an earlier one (Godet). This is very forced, requires the 
insertion of the article, which is almost certainly an interpolation, and assumes 








I. 2-4.] THE GOSPEL OF THE INFANCY 51 


that the census of A.D. 6, 7 was generally known as ‘‘ the frs¢ census.” From 
Acts v. 37 it appears that it was known as ‘‘¢ie census”: no previous or 
subsequent enrolment was taken into account. In his earlier edition Godet 
omitted the 7: in the third (1888) he says that this interpretation requires the 
article (i. p. 170). 

McClellan quotes in illustration of the construction: αἰτία δὲ αὕτη πρώτη 
ἐγένετο τοῦ πολέμου (Thue. i. 55. 3); αὕτη τῶν περὶ Θήβας ἐγένετο ἀρχὴ καὶ 
κατάστασις πρώτη (Dem. 291. 10); πρώτη μὲν μήνυσις ἐγένετο αὕτη κατὰ τούτων 
τῶν ἀνδρῶν (Andoc. iii. 5); αὕτη πρώτη δημοτελὴς κρίσις ἔγένετο ἀρετῆς πρὸς 
πλοῦτον (Aristid. i. 124); and adds the curious remark that ‘‘the Holy Spirit 
would have us note that the Saviour of the World was registered in the first 
census of the World !” 


ἡγεμονεύοντος τῆς Συρίας Kupnyviov. Like ἡγεμών (xx. 20, 
ΧΧΙ. 12, etc.) and ἡγεμονία (iil. 1), the verb is generic, and may 
express the office of any ruler, whether emperor, propretor, 
procurator, etc. It does not tell us that Quirinius was /egatus 
in B.c. 4 as he was in a.pD. 6. And it should be noted that Justin 
(see above) states that Quirinius was procurator (ἐπίτροπος) at the 
time of this census (AZo/. i. 34); and that in the only other 
place in which Lk. uses this verb he uses it of a procurator (111. 1). 
This gives weight to the suggestion that, although Varus was 
legatus of Syria at the time of the enrolment, yet Quirinius may 
have held some office in virtue of which he undertook this census. 
Lk. is probably not giving a mere date. He implies that 
Quirinius was in some way connected with the enrolment. For 
what is known about P. Sulpicius Quirinius see Tac. An. 11. 
ΠΕ Ul 22. Ὁ 2. -23. 1, and esp. 48; Suet..Z7d. xlix. Dion 
Cassius (liv. 48) calls him simply Πόπλιος Σουλπίκιος. But he 
was not really a member of the old patrician gens Sulpicia. The 
familiar word Quirinus (Κυρῖνος) induced copyists and editors to 
substitute Quirinus for Quirinius. 


B has Kupelvov, but there is no doubt that the name is Quirinius and not 
Quirinus. This is shown, as Furneaux points out in a note on Tac. Amn. ii. 
30. 4, by the MS. readings in Tacitus; by the Greek forms Κυρίνιος (Strabo, 
12, 6, 5, 569) and Κυρήνιος (here and Jos. “4712. xviii. 1. 1), and by Latin 
inscriptions (Orell. 3693, etc.). Quirinius is one of the earliest instances of a 
person bearing two gentile names, 


8. καὶ ἐπορεύοντο πάντες ἀπογράφεσθαι, ἕκαστος εἰς Thy ἑαυτοῦ 
πόλιν. The καί looks back to ver. 1, ver. 2 being a parenthesis. 
The πάντες means all those in Palestine who did not reside at the 
seat of their family. A purely Roman census would have required 
nothing of the kind. If Herod conducted the census for the 
Romans, Jewish customs would be followed. So long as Augustus 
obtained the necessary information, the manner of obtaining it was 
immaterial. Where does Lk. place the death of Herod? 

4. ᾿Ανέβη δὲ καὶ ᾿Ιωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρέτ 
For ἀνέβη comp. ver. 42, XVili. 31, xix. 28; Acts xi. 2; and for 


52 THE GOSPEL ACCORDING TO 5. LUKE [II. 4, δ. 


δὲ Kai see on ili. 9. Note the change of prep. from ἀπό to ἐκ. 
But ἀπό is used of towns (x. 30; Acts vill. 26, ΧΠῚ 14, xx. 17, 
etc.), and ἐκ of districts (xxill. 55; Acts vii. 4, etc.) ; so that there 
is no special point in the change, although it should be preserved 
in translation. Comp. Jn. i. 45 and xi. 1; also the ἐκ of Lk. 
xxl. 18 with the ἀπό of Acts xxvil. 34. 

εἰς πόλιν Δαυείδ. That Bethlehem was David’s birthplace and 
original home is in accordance with 1 Sam. xvii. 12 ff. and xvii. 58 ; 
but both passages are wanting in LXX. In O.T. “the city of 
David” always means the fortress of Zion, formerly the stronghold 
of the Jebusites (2 Sam. v. 7, 9; 1 Chron. xi. 5, 7), and in LXX 
πόλις in this phrase commonly has the article. Bethlehem is about 
six miles from Jerusalem. Note that Lk. does not connect Christ’s 
birth at Bethlehem with prophecy. 


ἥτις καλεῖται Βηθλεέμ. In late Greek ὅστις is sometimes scarcely dis- 
tinguishable from 8s: comp. Acts xvii. 10. But in ix. 30 (as in Acts xxili. 14, 
xxviii. 18, and Eph. i. 23, which are sometimes cited as instances of ὅστις Ξε 
és) there may be special point in ὅστις. Even here it may ‘‘denote an 
attribute which is the essential property of the antecedent,” and may possibly 
refer to the meaning of Bethlehem. Comp. πόλιν κτίσας ταύτην, ἥτις νῦν 
Μέμφις καλεῖται (Hdt. ii. 99. 7). 


Βηθλεέμ. “House of Bread”; one of the most ancient 
towns in Palestine. It is remarkable that David did nothing 
for Bethlehem, although he retained affection for it (2 Sam. 
Xxili. 15); and that Jesus seems never to have visited it again, 
In Jn. vii. 42 it is called a κώμη, and no special interest seems 
to have attached to the place for many years after the birth of 
Christ. Hadrian planted a grove of Adonis there, which con- 
tinued to exist from A.D. 135 to 315. About 330 Constantine 
built the present church. D.&.? art. “ Bethlehem.” The modern 
name is Beit Lahm; and, as at Nazareth, the population is almost 
entirely Christian. 

οἴκου κ. πατριᾶς. Both words are rather indefinite, and either 
may include the other. Here οἶκος seems to be the more com- 
prehensive ; otherwise καὶ πατριᾶς would be superfluous. Usually 
πατριά is the wider term. ‘That a village carpenter should be able 
to prove his descent from David is not improbable. The two 
grandsons of S. Jude, who were taken before Domitian as 
descendants of David, were labourers (Eus. H. £. iii. 20. 1-8). 

5. ἀπογράψασθαι. “To get himself enrolled.” The aorist of 
his single act, the present (ver. 3) of a series of such acts. Both 
are middle, while ἀπογράφεσθαι in ver. 1 is probably passive. 
We must not take σὺν Μαριάμ with ἀπογράψασθαι: it belongs to 
ἀνέβη. It is essential to the narrative that she should go up with 
him; it is not so that she should be enrolled with him. In a 
Roman census women paid the poll-tax, but were not obliged to 











I. 5-7.] THE GOSPEL OF THE INFANCY 53 


come in person. That Mary had property in Bethlehem is a con- 
jecture which is almost disproved by her resourcelessness in the 
place. And if it was necessary for her to come, because she also 
was οἵ David’s line, would not Lk. have written διὰ τὸ εἶναι αὐτοὺς 
ἐξ οἴκου x. 7. A.? This reading is found in Syr-Sin.: ‘“ because 
they were both of the house of D.” It is futile to argue that a 
woman in her condition would not have gone unless she was com- 
pelled: therefore Lk. represents her as being compelled: there- 
fore he has made a mistake. She would be anxious at all risks 
not to be separated from Joseph. Lk. does not even imply that 
her presence was obligatory ; and, if he had said that it was, we 
do not know enough about the matter to say whether he would 
have been wrong. Had there been a law which required her to 
remain at home, then Lk. might be suspected of an error. For 
σύν see on i. 56. 

τῇ ἐμνηστευμένῃ αὐτῷ, οὔσῃ ἐγκύῳ. The γυναικί of A, Vulg. 
Syr. and Aeth. is a gloss, but a correct one. Had she been only 
his betrothed (i. 27; Mt. i. 18), their travelling together would 
have been impossible. But by omitting γυναικί Lk. intimates 
what Mt. states i. 25. Syr-Sin. and some Latin texts have “ wife” 
without “espoused.” The οὔσῃ introduces, not a mere fact, but 
the reason for what has just been stated; he took her with 
him, ““ Zecawse she was with child.” After what is related Mt. 1. 19 
he would not leave her at this crisis. See oni. 24. 

6, 7. The Birth of the Saviour at Bethlehem. The Gosfed of 
Pseudo-Matthew (xiii.) represents the birth as taking place before 
Bethlehem is reached. So also apparently the Protevangelium of 
ae (xvii.), which limits the decree of Augustus to those who 
ived at Bethlehem! For ἐπλήσθησαν see on i. 15 and 57. 

7%. τὸν υἱὸν αὐτῆς τὸν πρωτότοκον. The expression might 
certainly be used without implying that there had been subsequent 
children. But it implies the possibility of subsequent children, 


-and when Luke wrote this possibility had been decided. Would 


he have used such an expression if it was then known that Mary 
had never had another child? He might have avoided all 
ambiguity by writing μονογενῆ, as he does vil. 12, vill. 42, ix. 38. 
In considering this question the imperf. ἐγίνωσκεν (Mt. i. 25) has 
not received sufficient attention. See Mayor, Zp. of St. James, 
pp. xix—xxil. 

ἐσπαργάνωσεν αὐτόν. It has been inferred from her being able 
to do this that the birth was miraculously painless (τὴν ἀνώδινον 
κύησιν, Euthym.), of which there is no hint. For the verb comp. 
ὁμίχλῃ αὐτὴν ἐσπαργάνωσα, “1 made thick darkness a swaddling 
band for it” (Job xxxviii. 9). 

ἐν φάτνῃ. The traditional rendering “in a manger” is right; 
not “‘a stall” either here or in xiii. 15. The animals were out at 


54 THE GOSPEL ACCORDING TO S. LUKE (11. 4. 


pasture, and the manger was not being used. Justin (77y. Ixxviii.) 
and some of the apocryphal gospels say that it was in a cave, which 
is not improbable. In Origen’s time the cave was shown, and the 
manger also (Con. (ἴδ. i. 51). One suspects that the cave may 
be a supposed prophecy turned into history, like the vine in xix. 31. 
Is. xxxill. 16 (οὗτος οἰκήσει ἐν ὑψηλῷ σπηλαίῳ πέτρας ὀχυρᾶς) was 
supposed to point to birth in a cave, and then the cave may have 
been imagined in order to fit it, just as the colt is represented as 
“tied fo a vine,” in order to make Gen. xlix. 11 a prediction of 
Lk. xix. 10-33" (Justin, Apol. 32) 

οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι. Most of the Jews then 
residing in Palestine were ‘of Judah or Benjamin, and all towns 
and villages of Judah would be very full. No inhospitality is 
implied. It is a little doubtful whether the familiar translation 
“in the inn” is correct. In x. 34 “inn” is πανδοχεῖον, and in 
XXll. 11 κατάλυμα is not “inn.” It is possible that Joseph had 
relied upon the hospitality of some friend in Bethlehem, whose 
“‘suest-chamber,” however, was already full when he and Mary 
arrived. See on xxii. 11. But κατάλυμα in LXX represents five 
different Heb. words, so that it must have been elastic in meaning. 
All that it implies is a place where burdens are loosed and let 
down for a rest. In Polybius it occurs twice in the plural: of 
the general’s quarters (ii. 36. 1), and of reception rooms for envoys 
(xxxll. το. 2). It has been suggested that the “inn” was the 
Geruth Chimham or “lodging-place of Chimham” (Jer. xli. 17), 
the [son] of Barziliai (2 Sam. xix. 37, 38), “which was dy 
Bethlehem,” and convenient for those who would “go to enter into 
Egypt.” See Stanley, Sz. & Fal. pp. 163, 529. Justin says 
that the cave was σύνεγγυς τῆς κώμης, which agrees with “by 
Bethlehem.” The Mandra of Josephus (Azz. x. 9. 5) was perhaps 
the same place as Geruth Chimham. Syr-Sin. omits “in the inn.” 

8-14. The Angelic Proclamation to the Shepherds: πτωχοὶ 
evayyeA(Covrat (vil. 22). It was in these pastures that David spent 
his youth and fought the lion and the bear (1 Sam. xvil. 34, 35). 
“ A passage in the Mishnah (Shek. vil. 4; comp. Baba K. vii. 7, 
80 a) leads to the conclusion that the flocks which pastured there 
were destined for Temple-sacrifices, and accordingly, that the 
shepherds who watched over them were not ordinary shepherds. 
The latter were under the ban of Rabbinism on account of their 
necessary isolation from religious ordinances and their manner of 
life, which rendered strict religious observance unlikely, if not 
absolutely impossible. The same Mischnic passage also leads us 
to infer that these flocks lay out αὐ the year round, since they are 
spoken of as in the fields thirty days before the Passover—that is, 
in the month of oe when in Palestine the average rainfall is 
nearly greatest” (Edersh. Z. & TZ. i. pp. 186, 187). For details of 














IT. 8, 9.] THE GOSPEL OF THE INFANCY 55 


the life of a shepherd see D.Z. art. “Shepherds,” and Herzog, 
PRE. art. “ Viehzucht und Hirtenleben.” 

8. ἀγραυλοῦντες. Making the ἀγρός their αὐλή, and so “ spend- 
ing their life in the open air”: a late and rare word, whereas 
ἄγραυλος is class. This statement is by no means conclusive 
against December as the time of the year. ‘The season may have 
been a mild one; it is not certain that all sheep were brought 
under cover at night during the winter months. 


It is of the flocks in the wz/derness, far from towns or villages, that the often 
quoted saying was true, that they were taken out in March and brought home 
in November. These shepherds may have returned from the wilderness, and if 
so, the time would be between November and March. But the data for 
determining the time of year are so very insufficient, that after minute calculation 
of them all we are left in our original uncertainty. Among those who have 
made a special study of the question we have advocates for almost every month 
in the year. The earliest attempts to fix the day of which we have knowledge 
are those mentioned (and apparently condemned as profane curiosity) by 
Clement of Alexandria (Strom. i. 21 sub_fin.). In his time some took April 21, 
others April 22, and others May 20, to be the day. What was unknown in his 
time is not likely to have been discovered afterwards respecting such a detail. 
December 25th cannot be traced higher than the fourth century, and it seems to 
have been adopted first in the West. We must be content to remain in 
ignorance as to the date of the birth of Christ. See on ἐφημερίας i. 5; D. of 
Chr. Ant. art. ‘‘Christmas” ; Andrews, Z. of our Lord, pp. 12-21, ed. 1892. 


φυλάσσοντες φυλακάς. The plural refers to their watching in 
turns rather than in different places. The phrase occurs Num. 
viii. 26; Xen. Anad. ii. 6. το; but in LXX τὰς φυλακὰς φυλ. is 
more common; Num. iii. 7, 8, 28, 32, 38, etc. Comp. Plat. 
Phxdr. 240 E; Laws, 758 Ὁ. The fondness of Lk. for such 
combinations of cognate words is seen again ver. 9, Vil. 29, 
XVil. 24, xxii. 15, and several times in the Acts. See on xi. 46 and 
xxili. 46. We may take τῆς νυκτός after φυλακάς, “ night-watches,” 
or as gen. of time, “by night.” See Blass, G7. p. 199. 

9. ἄγγελος Κυρίου ἐπέστη αὐτοῖς. The notion of coming 
suddenly is not inherent in the verb, but is often derived from the 
context: see on ver. 38.1 In N.T. the verb is almost peculiar to 
Lk., and almost always in 2nd aor. In class. Grk. also it is used 
of the appearance of heavenly beings, dreams, visions, etc. Hom. 
71, x. 496, xxiii. 106 ; Hdt. i. 34. 2, vii. 14. 1. Comp. Lk. xxiv. 4; 
NCIS ΧΙ" 7, XXill. 17. 

δόξα Κυρίου. The heavenly brightness which is a sign of the 
presence of God or of heavenly beings, 2 Cor. iii. 18: comp. Lk. 
ix. 31, 32. In O.T. of the Shechinah, Exod. xvi. 7, 10, xxiv. 17, 


1 In Vulg. it is very variously translated: e.g. stare juxta (here), superventre 
(ii. 38, xxi. 34), stave (iv. 39, x. 40, xxiv. 4), comvenire (xx. 1), concurrere 
(Acts vi. 12), adstare (Acts x. 17, xi. 11, xii. 7), adszstere (Acts xvii. 5, 
xxiii. 11), zwzmznere (Acts xxviil. 2). 


56 TIE GOSPEL ACCORDING TO S. LUKE [11 9-11. 


xl. 34; Lev. ix. 6, 23; Num. xii. 8, etc. This glory, according to 
the Jews, was wanting in the second temple. 


10. ὁ ἄγγελος. The art. is used of that which has been mentioned before 
without the art. Comp. τὸ βρέφος and τῇ φάτνῃ in ver. 16. 


Μὴ φοβεῖσθε. Comp. i. 13, 30, v. 10; Mt. xiv. 27, xxviii. 5, 10.! 
For ἰδοὺ γάρ see on i. 44. 

εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην. The verb is very freq. in 
Lk. and Paul, but is elsewhere rare; not in the other Gospels 
excepting Mt. xi. 5, which is a quotation. See oni. 19. 


The act. occurs Rev. x. 7, xiv. 6; the pass. Lk. vii. 22, xvi. 16; Gal. 
i. 11; Heb. iv. 2, 6; 1 Pet. i. 25, iv. 6; the mid. is freq. with various 
constructions. As here, dat. of pers. and acc. of thing, i. 19, iv. 43; Acts 
viii. 35; acc. of thing only, viii. 1; Acts v. 42, viii. 4, 12?; acc. of person, 
iil. 18; Acts viil. 25, 40; acc. of person and of thing, Acts xiii. 32. 

ἥτις ἔσται παντὶ τῷ Aaw. ‘Which shall have the special char- 
acter of being for all the people.” The ἥτις has manifest point here 
(see on ver. 4); and the art. before λαῷ should be preserved. A 
joy so extensive may well banish fear. Comp. τῷ λαῷ, i. 68, 77, 
and τὸν λαόν, vii. 16. In both these verses (9, 10) we have instances 
of Lk. recording intensity of emotion: comp. i. 42, vili. 37, 
xxlv. 52; Acts v. 5, 11, xv. 3. Dat. after eiué is freq. in Lk. 

11. ἐτέχθη ὑμῖν σήμερον σωτήρ. To the shepherds, as a part, 
and perhaps a specially despised part, of the people of Israel. 
Here first in N.T. is σωτήρ used of Christ, and here only in Lk. 
Not in Mt. or Mk., and only once in Jn. (iv. 42): twice in Acts 
(v. 31, ΧΙ]. 23), and freq. in Tit. and 2 Pet. The rst aor. of τίκτω, 
both act. and pass., is rare: see Veitch. 

Χριστὸς κύριος. ‘The combination occurs nowhere else in N.T., 
and the precise meaning is uncertain. Either “ Messiah, Lord,” or 
“Anointed Lord,” or “the Messiah, the Lord,” or ‘an anointed 
one, a Lord.” It occurs once in LXX asa manifest mistranslation. 
Lam. iv. 20, ‘The breath of our nostrils, the anointed of the 
Lord,” is rendered πνεῦμα προσώπου ἡμῶν Χριστὸς κύριος. If this 
is not a corrupt reading, we may perhaps infer that the expres- 
sion Χριστὸς κύριος was familiar to the translator. It occurs 
in the Ps. Sol, where it is said of the Messiah καὶ οὐκ ἔστιν 
ἀδικία ἐν ταῖς ἡμέραις αὐτοῦ ἐν μέσῳ αὐτῶν, ὅτι πάντες ἅγιοι, καὶ 
βασιλεὺς αὐτῶν Χριστὸς κύριος (xvii. 36: comp. the title of xviii.). 
But this may easily be another mistranslation, perhaps based on 


1<«¢This Gospel of Luke is scarce begun, we are yet but a little way in the 
second chapter, and we have already three 20/2 t2meres in it, and all, as here, 
at the coming of an Angel (i. 13, 30, li. 10). . . . What was it? It was not 
the fear of an evil conscience; they were about no harm... . It is a plain 
sign our nature is fallen from her original ; Heaven and we are not in the terms 
we should be, not the best of us all” (Bishop Andrewes, Serm. V. On the 
Nativity). A 





——— 





II. 11-14.] © THE GOSPEL OF THE INFANCY 57 


that in Lam. iv. 20. Comp. εἶπεν ὁ κύριος τῷ κυρίῳ pov (Ps. cx. 1), 
and ἐπεκαλεσάμην Κύριον πατέρα κυρίου pov (Ecclus. li. to). See 
Ryle and James, Ps. of Sol. pp. 141-143. The addition of ἐν 
πόλει Δαυείδ here indicates that this σωτήρ is the King of Israel 
promised in the Prophets: see on ver. 4. 

12. καὶ τοῦτο ὑμῖν τὸ σημεῖον. BE omit the τό. Sign for what? 
By which to prove that what is announced is true, rather than by 
which to find the Child. It was all-important that they should be 
convinced as to the first point ; about the other there would be no 
great difficulty.—etpycete βρέφος. “Ye shall find a babe,” “not 
the babe,” as most English Versions and Luther; Wiclif has “a 
yunge child.” ‘This is the first mention of it; in ver. 16 the art. is 
right. In N.T., as in class. Grk., βρέφος is more often a newly- 
born child (xviii. 15; Acts vil. 19; 2 Tim. ill. 15; 1 Pet. i. 2) than 
an unborn child (Lk. i. 41, 44); in LXX it is always the former 
(1 Mac. i. 61; 2 Mac. vi. 10; 3 Mac. v. 49; 4 Mac. iv. 25), unless 
Ecclus. xix. 11 be an exception. Aquila follows the same usage 
(Ps. vill. 3, xvi. 14; Is. Ixv. 20).---ἐσπαργανωμένον καὶ κείμενον ἐν 
φάτνῃ. Both points are part of the sign. ‘The first participle is 
no more an adjective than the second. No art. with φάτνῃ : the 
shepherds have not heard of it before. 

13. ἐξέφνης The fact that this is expressly stated here 
coufirms the view that suddenness is not necessarily included in 
ἐπέστη (ver. 9). For σὺν τῷ ἀγγέλῳ see on 1. 56.—otpatias. Alagna 
appellatio. Hic exercitus famen pacem J/audat (Beng.). The 
genitive is partitive: “‘@ multitude (no art.) forming part of the 
host.” Comp. 1 Kings xxil. 19; 2 Chron. xviii. 18; Ps. cili. 21; 
Josh. v. 15).—aivotvtwy. Constr. ad sensum. The whole host 
of heaven was praising God, not merely that portion of it which 
was visible to the shepherds. The verb is a favourite with Lk. 
(ver. 20, xix. 37, xxiv. 53?; Acts ii. 47, iii. 8, 9). Elsewhere 
only Rom. xv. 11 (from Ps. cxvii. 1) and Rev. xix. 5; very freq. 


pein: XX. 


14. Δόξα... εὐδοκίας. The hymn consists of two members 
connected by a conjunction ; and the three parts of the one mem- 
ber exactly correspond with the three parts of the other member. 

GLory to God iz the highest, 
And on earth PEACE among men of His good will. 
Δόξα balances εἰρήνη, ἐν ὑψίστοις balances ἐπὶ γῆς, Θεῷ balances ἐν 
ἀνθρώποις εὐδοκίας. This exact correlation between the parts is 
lost in the common triple arrangement; which has the further 
awkwardness of having the second member introduced by a con- 


1 The word is thus written in the best texts here and ix. 39: comp. ἐφνίδιος, 
xxi. 34; Kepéav, xvi. 17; κρεπάλη, xxi. 34 (WH. App. pp. 150, 151). In class, 
Grk. οὐράνιος is of three terminations; but the true reading here may be οὐρανοῦ 


(Β D). 


58 THE GOSPEL ACCORDING TO S. LUKE [ΠΙ 14. 


junction,! while the third is not, and of making the second and 
third members tautological. ‘On earth peace” is very much the 
same as “Good will amongst men.” Yet Scrivener thinks that “in 
the first and second lines heaven and earth are contrasted ; the 
third refers to both those preceding, and ad/eges the efficient cause 
which has brought God glory and earth peace” (Int. to Crit. of 
NV.T. ii. p. 344) ; which seems to be very forced. The construction 
ἐν ἀνθρώποις εὐδοκίας is difficult ; but one of the best of modern Greek 
scholars has said that it “may be translated ‘among men of His 
counsel for good’ or ‘of His gracious purpose.’ This rendering 
seems to be in harmony with the preceding context and with the 
teaching of Scripture in general” (T. 5. Evans, Contemp. Rev., 
Dec. 1881, p. 1003). WH. take a similar view. They prefer, 
among possible meanings, ‘in (among and within) accepted man- 
kind,” and point out that “the Divine ‘favour’ (Ps. xxx. 5, 7, 
Ixxxv. 1, lxxxix. 17, cvi. 4) or ‘good pleasure,’ declared for the 
Head of the race at the Baptism (111. 22), was already contemplated 
by the Angels as resting on the race itself in virtue of His birth” 
(ii. App. p. 56, where the whole discussion should be studied). 
H. suggests that the first of the two clauses should end with ἐπὶ 
γῆς rather than Θεῷ, and that we should arrange thus: “Glory 
to God in the highest and on earth; Peace among men of His 
good pleasure.” With the construction of this first clause he com- 
pares vii. 17 and Acts xxvi. 23: “Glory to God xot ον in heaven, 
but now also on earth.” “In this arrangement ‘ glory’ and ‘ peace’ 
stand severally at the head of the two clauses as twin fruits of the 
Incarnation, that which redounds to ‘God’ and that which enters 
into ‘men.’” This division of the clauses, previously commended 
by Olshausen, makes the stichometry as even as in the familiar 
triplet, but it has not found many supporters. It destroys the 
exact correspondence between the parts of the two clauses, the 
first clause having three or four parts, and the second only two. 
W. here leaves H. to plead alone. 

εὐδοκίας. The word has three meanings: (1) “ design, desire,” 
as Ecclus. xi. 17; Rom. x. 1; (2) “satisfaction, contentment,” as 
Ecclus. xxxv. 14; 2 Thes. i. 11; (3) “benevolence, goodwill,” as 
Ps. ον]. 4; Lk. ii. 14. Both it and εὐδοκεῖν are specially used of 
the favour with which God regards His elect, as Ps. cxlvi. 12; 
Lk. iii. 22. The meaning here is “ favour, goodwill, good pleasure” ; 
and ἄνθρωποι εὐδοκίας are “men whom the Divine favour has 
blessed.” See Lft. on Phil. 1. 15. Field (Otium Norv. iii. p. 37) 
urges that, according to Grzco-biblical usage, this would be, not 
ἄνθρωποι εὐδοκίας, but ἄνδρες εὐδοκίας, and he appeals to nine ex- 
amples in LXX. But two-thirds of them are not in point, being 
singulars, and having reference to a definite adu/t ma/e and not to 

1 Syr-Sin. inserts a second ‘‘and” before ‘‘ goodwill to man,” 

















Π. 14-16.] THE GOSPEL OF THE INFANCY 59 


human beings in general. These are 2 Sam. xvi. 7, xvill. 20; Ps. 
Ixxx. 18; Jer. xv. 10; 2214, Aq.; Dan. x. 11. There remain ἄνδρες 
βουλῆς μου, Ps. cxix. 24, Δα. ; οἱ ἄνδρες τῆς διαθήκης cov, Obad. 7; 
avopes εἰρηνικοί σου, Obad. 7. This last is again not parallel, as being 
accompanied by an adj. and not a gen. Substitute ἄνδρες αἱμάτων, 
Ps. cxxxvili. 19. Of these instances, all mecessarily refer to adult 
males, excepting Aq. in Ps. cxix. 24, and this more naturally does 
so, for “counsellors” are generally thought of as male. But, 
allowing that the usual expression would have been ἀνδράσιν 
εὐδοκίας, this might well have been avoided here in order to em- 
phasize the fact that all, male and female, young and old, are 
included. Even in the case of an individual S. Paul writes 6 ay- 
Opwros τῆς ἀνομίας (2 Thes. ii. 3), so that the combination is at 
any rate possible. See on Rom. x. 1. 


The reading is a well-known problem, but the best textual critics are 
unanimous for εὐδοκίας. The internal evidence is very evenly balanced, as 
regards both transcriptional and intrinsic probabilities, which are well stated 
and estimated in WH. (ii. App. pp. 55, 56). The external evidence is very 
decidedly in favour of the apparently more difficult reading εὐδοκίας. Roughly 
speaking, we have all the best MSS. (excepting C, which is here defective), 
with all Latin authorities, against the inferior MSS., with nearly all versions, 
except the Latin, and nearly all the Greek writers who quote the text. Syr- 
Sin. has ‘‘ azd goodwill to men.” 

For εὐδοκίας, 8* A BD, Latt.: (Vet. Vulg.) Goth. Iren-Lat. Orig-Lat. 
and the Lat. Gloria 2 excelsis. 

For εὐδοκία, L PIAA, etc., Syrr. (Pesh. Sin. Harcl.) Boh. Arm. 
Aeth. Orig. Eus. Bas. Greg-Naz. Cyr-Hier. Did. Epiph. Cyr-Alex. 

‘* The agreement, not only of ἐξ with B, but of D and all the Latins with 
both, and of A with them all, supported by Origen in at least one work, and 
that in a certified text, affords a peculiarly strong presumption in favour of 
εὐδοκίας. If this reading is wrong, it must be Western ; and no other reading 
in the New Testament open to suspicion as Western is so comprehensively 
attested by the earliest and best uncials” (WH. p. 54). The vehemence with 
which Scrivener argues against εὐδοκίας is quite out of place. 


15-20. The Verification by the Shepherds, 

15. ἐλάλουν πρὸς ἀλλήλους Διέλθωμεν δή. “They repeatedly 
said unto one another, Come then let us go over,” or “ Let us at 
once go across.” The compound verb refers to the intervening 
country (Acts ix. 38, xi. 19, xviii. 27), and the δή makes the 
exhortation urgent. Lk. is fond of διέρχεσθαι, which occurs thirty 
times in his writings and less than ten elsewhere in N.T. In LXX 
it is very freq. Note os=‘‘ when.” 

τὸ ῥῆμα τοῦτο. This need not be limited to the sayimg of the 
Angel. It is rather the thing of which he spoke: see oni. 65. In 
class. Grk. λόγος is used in a similar manner ; 6.5. Hdt. i. 21. 2. 
Videamus hoc verbum quod factum est (Vulg.). 


16. ἦλθαν σπεύσαντες Kal ἀνεῦραν. For these mixed forms of the aor, 
see on i. 59. Lk. alone in N.T. uses σπεύδειν in its class. intrans. sens¢ (xix. 


60 TIIE GOSPEL ACCORDING TO 5. LUKE [1 16-20. 


5,6; Acts xx. 16, xxii. 18). In 2 Pet. iii. 12 it is trans. as in Is. xvi. δ. 
Lk. alone uses ἀνευρίσκειν (Acts xxi. 4), but the mid. occurs 4 Mac. iii. 14: 
2nd aor. in all three cases. The compound implies a search in order to find. 
In his Gospel Lk. never uses τε without καί (xii. 45, xv. 2, xxi. 11, etc.). 
Here both βρέφος and φάτνῃ, having been mentioned before, have the article. 


17. ἐγνώρισαν. “ They made known,” not merely to Mary and 
Joseph, but to the inhabitants of Bethlehem generally. Both in 
N.T. and LXX γνωρίζω is commonly trans. ; but in Phil. i. 22 and 
Job xxxiv. 25, as usually in class. Grk., it is intrans. Vulg. makes 
it intrans. here: cognoverunt de verbo quod dictum erat tllis de puero 
hoc. But ver. 18 makes this very improbable. 

18, πάντες ot ἀκούσαντες. See oni. 66. This probably includes 
subsequent hearers, just as ver. 19 includes a time subsequent to the 
departure of the shepherds. The constr. ἐθαύμασαν περί is unusual. 
But in English “about,” which is common after “ perplexed,” might 
easily be transferred to such a word as “astonished.” 

19. ἡ δὲ Μαρία πάντα συνετήρει Ta ῥήματα ταῦτας. “ But Mary” 
could have no such astonishment; neither did she publish her 
impressions. The revelations to Joseph and herself precluded 
both. Note the change from momentary wonder (aor.) to sus- 
tained reticence (imperf.): also that πάντα is put before the verb 
with emphasis. Comp. Dan. vil. 28; Ecclus. xxxix. 2.---υνβάλλουσα 
ἐν TH καρδίᾳ αὐτῆς. Conferens in corde suo, From whom could 
Lk. learn this? ‘The verb is peculiar to him (xiv. 31 ; Acts iv. 15; 
xvii. 18, xvilil. 27, xx. 14). See small print note on i. 66. 

20. δοξάζοντες καὶ αἰνοῦντες. The latter is the more definite 
word. ‘The former is one of the many words which have acquired 
a deeper meaning in bibl. Grk. Just as δόξα in bibl. Grk. never 
(except 4 Mac. v. 18) has the class. meaning of “opinion,” but 
rather “ praise” or “glory,” so δοξάζω in bibl. Grk. never means 


“form an opinion about,” but “praise” or “glorify.” It is used . 


of the honour done by man to man (1 Sam. xv. 30), by man to God 
(Exod. xv. 2), and by God to man (Ps. xci. 15). It is also used of 
God glorifying Christ (Acts iii. 13), a use specially common in Jn. 
(viii. 54, xi. 4, etc.), and of Christ gloryfying God (xvi. 4). See 
on Rom. i. 21. For the combination comp. αἰνετὸν καὶ δεδοξασ- 
μένον (Dan. 111. 26, 55). For αἰνεῖν see on ver. 13. 

πᾶσιν ois. For the attraction see on iil. 19. If ἤκουσαν refers 
to the angelic announcement, then καθώς refers to εἶδον only. But 
ἤκουσαν καὶ εἶδον may sum up their experiences at Bethlehem, 
which were a full confirmation (καθώς = ‘‘ even as, just as”) of what 
the Angel had said. Syr-Sin. omits καὶ αἰνοῦντες and πᾶσιν. 

Schleiermacher points out that, if this narrative had been a mere poetical 
composition, we should have had the hymn of the shepherds recorded and more 
extensive hymns assigned to the Angels (.S. Zw%e, Eng. tr. p. 31). He regards 


the shepherds as the probable source of the narrative ; ‘‘for that which to them 
was most material and obvious, the nocturnal vision in the fields, is the only 


8 





I. 20, 21.) THE GOSPEL OF THE INFANCY 61 


circunistance treated in detail” (p. 33). But any narrator would give the vision, 
and could hardly give it more briefly without material loss. The brevity of it, 
especially when contrasted with the apocryphal gospels, is strong guarantee for 
its truth. How tempting to describe the search for the Babe and the conversa- 
tion between the parents and the shepherds! Of the myth-hypothesis Weiss 
rightly says that ‘‘it labours in vain to explain the part played here by the 
shepherds by means of the pastoral tales of the ancients, and is driven to drag 
in, awkwardly enough, the legends of Cyrus and Romulus” (Leben Jesz, i. 2. 
4, note, Eng. tr. p. 255). As for the old rationalism, which explained the 
angelic vision by gms fatuus or other phosphoric phenomena, which travellers 
have said to be common in those parts; ‘‘ the more frequent such phenomena, 
the more familiar must shepherds above all men, accustomed to pass their nights 
the whole summer long in the open air, have been with them, and the less likely 
to consider them as a sign from heaven pointing at a particular event” 
(Schleierm. p. 36). 


21-40. Zhe Circumcision and the Presentation in the Temple. 


This forms the third and last section in the second group of 
narratives (1. 57-11. 40) in the Gospel of the Infancy (i. 5-11. 52). 
It corresponds to the Visitation (i. 39-56) in the first group. Its 
very marked conclusion has close resemblance to i. 80 and ii. 52 
See introductory note to vv. 1-20 (p. 46). The absence of parallel 
passages in the other Gospels shows that at first this portion of the 
Gospel narrative was less well known. An oral tradition respect- 
ing the childhood of the Christ (when hardly anyone suspected that 
He was the Christ) would be much less likely to arise or become 
prevalent than an oral tradition respecting the ministry and cruci- 
fixion. We can once more trace a threefold division, viz. a longer 
narrative between two very short ones: the Circumcision (21), the 
Presentation in the Temple (22-38), and the Return to Home Life 
at Nazareth (39, 40). 

21. The Circumcision. The verse contains an unusual number 
of marks of Lk.’s style. 1. Kai ore (vv. 22, 42, vi. 13, xxii. 14, 
exis 552); 2. πλήθειν (twenty-two times in Lk. and Acts, and 
thrice elsewhere in N.T.); see oni. 57; 3. Tove. infin. to express 
aim or purpose (i. ,14, 17.» 19. li. 24, iv. το, V. 7, Vill. 5, etc.) ; 
see On 1. 74; 4. καί introducing the apodosis (v lah 2, ΤΣ ΜΗ 12. 
ΙΧ. 51, etc.); 5. συλλαμβάνειν (eleven times in Lk. and Acts, and 
five times elsewhere). See on v. 1. 

21. τοῦ περιτεμεῖν αὐτόν. There being no art. with ἡμέραι 
(contrast ver. 22), we cannot, as in ver. 6 and i. 57, make the gen. 
depend on ai ἡμέραι or ὃ xpovos. The ὀκτώ does not take the 
place of the art. As Jesus was sent “in the likeness of sinful 
flesh” (Rom. vii. 3), and “it behoved Him in all things to be 
made like unto His brethren” (Heb. ii. 17), He underwent cir- 
cumcision. He was “born under the law” (Gal. iv. 4), and ful- 
filled the law as a loyal son of Abraham. Had He not done so, 
οὐκ ἂν ὅλως παρεδέχθη διδάσκων, ἀλλ᾽ ἀπεπέμφθη ἂν ὡς ἀλλόφυλος 





62 THE GOSPEL ACCORDING TO S. LUKE [IL 21, 28. 


(Euthym.) His circumcision was a first step in His obedience te 
the will of God, and a first shedding of the redeeming blood. It 
was one of those things which became Him, in order “to fulfil all 
righteousness” (Mt. iil. 15). The contrast with the circumcision 
of the Baptist is marked. Here there is no family gathering of 
rejoicing neighbours and kinsfolk. Joseph and Mary are strangers 
in a village far from home. Hastings, D.C.G. i. p. 331. 


The reading τὸ παιδίον (D EG Η) for αὐτόν (δ ABR & and versions) prob- 
ably arose from this being the beginning of a lection, ‘‘ Him” being changed 
to ‘the child” (AV.) for greater clearness. The same kind of thing has 
been done at the beginning of many of the Gospels in the Book of Common 
Prayer, ‘‘ Jesus” being substituted for ‘‘He” or ‘‘ Him”: eg. the Gospels 
for the 6th, gth, 11th, 12th, 16th, 18th, roth, and 22nd Sundays after 
Trinity. 


kat ἐκλήθη. The καί is almost our “then” and the German 
da: but it may be left untranslated. It introduces the apodosis, 
as often in Grk., and esp. in Lk. This is simpler than to explain 
it as a mixture of two constructions, “ Wen eight days were ful- 
filled . . . He was called” and “ Eight days were fulfilled ... 
and He was called” (Win. liii. 3. f, p. 546, Ixv. 3. c, p. 756). 
Comp. Acts i. 10. “He was aso called” is not likely to be right. 
The Vulgate and Luther are nght. £¢ postguam consummati sunt 
dies octo ut circumcideretur vocatum est nomen ejus Jesus. Und da 
acht Tage um waren, dass das Kind beschnitten wiirde, da ward sein 
Lame genannt Jesus. This passage, with that about John the Baptist 
(i. 59), is the chief biblical evidence that naming was connected 
with circumcision: comp. Gen. xvii. 5, το. Among the Romans 
the naming of girls took place on the eighth day: of boys on the 
ninth. The purification accompanied it ; and hence the name des 
lustricus. Tertullian uses zominalia of the naming festival (Zdo/. 
xvi. 1). Among the Greeks the naming festival was on the tenth © 
day ; δεκάτην ἑστιᾷν or θύειν. 


συλλημφθῆναι This and corresponding forms, such as λήμψομαι, προσω- 
πολημψία, and the like, are abundantly attested in good MSS. both of LXX 
and of N.T See oni. 31. «otAla= ““ womb” is specially freq. in Lk. 


22-88. The Purification and the Presentation in the Temple. 
Here also we have a triplet. The Ceremony (22-24); Symeon 
and the Nunc Dimittis (25-35); and Anna the Prophetess (36-38). 
Symeon and Anna, like Zacharias and Elisabeth, with those spoken 
of in ver. 38, are evidence that Judaism was still a living religion 
to those who made the most of their opportunities. 


22. αἱ ἡμέραι τοῦ x. Ley. xii. 6. Lk. is fond of these peri 
phrases, which are mostly Hebraistic. Comp. ἡ ἡμέρα τῶν σαββά- 

















11. 22.) THE GOSPEL OF THE INFANCY 63 


των (iv. 16), Or τοῦ σαββάτου (xili. 14, τό, xiv. 5), 7 ἡμέρα τῶν 
ἀζύμων (xxi. 7), and the like. 

τοῦ καθαρισμοῦ αὐτῶν. “Of ¢heir purification.” The Jewish 
law (Lev. xii.) did not include the child in the purification. This 
fact, and the feeling that least of all could Jesus need purifying, 
produced the corrupt reading αὐτῆς, followed in AV. 


No uncial and perhaps only one cursive (76) supports the reading αὐτῆς, 
which spread from the Complutensian Polyglott Bible (1514) to a number of 
editions. It is a remarkable instance of a reading which had almost no 
authority becoming widely adopted. It now has the support of Syr-Sin. 
The Complutensian insertion of διηρθρώθη after ἡ γλῶσσα αὐτοῦ in i. 64 was 
less successful, although that has the support of two cursives (140, 251). 
D here has the strange reading αὐτοῦ, which looks like a slip rather than a 
correction. No one would alter αὐτῶν to αὐτοῦ. The Vulgate also has 
purgationis ejus, but some Lat. MSS. have eorum. The αὐτῆς might come 
from LXX of Ley. xii. 6, ὅταν ἀναπληρωθῶσιν al ἡμέραι καθάρσεως αὐτῆς. 
Note that Lk. uses καθαρισμός and not κάθαρσις, which is a medical term for 
menstruation, and which Gentile readers might misunderstand. 


The meaning of αὐτῶν isnotclear. Edersheim and Van Hengel 
interpret it of the Jews; Godet, Meyer, and Weiss of Mary and 
Joseph. ‘The latter is justified by the context: “When the days 
of ¢heir purification were fulfilled . . . ¢Aey brought Him.” Con- 
tact with an unclean person involved uncleanness. Purification 
after childbirth seems to have been closely connected with purifica- 
tion after menstruation; the rites were similar. Herzog, PRE.? 
art. Rezmigungen. After the birth of a son the mother was unclean 
for seven days, then remained at home for thirty-three days, and on 
the fortieth day after the birth made her offerings. 

κατὰ τὸν νόμον Μωυσέως. These words must be taken with what 
precedes, for the law did not require them to bring Him to Jeru- 
salem (Lev. xii. 1-8). We have already had several places in 
ch. i. (vv. 8, 25, 27) in which there are amphibolous words or 
phrases: comp. viii. 39, ix. 17, 18, 57, x. 18, ΧΙ: 39, xii. 1, xvii. 22, 
Mavi. 31,.xIX. 37, xxi. 26; εἰς. 


The trisyllabic form Μωῦσῆς is to be preferred to Μωσῆς. The name is 
said to be derived from two Egyptian words, mo = ‘‘ water,” and ugaz = “to 
be preserved.” Hence the LXX, a version made in Egypt, and the best 
MSS. of the N.T., which in the main represent the text of the N.T. that was 
current in Egypt, keep nearest to the Egyptian form of the name by preserving 
the v. Josephus also has Μωυσῆς. But Μωσῆς is closer to the Hebrew form 
of the name, and is the form most commonly used by Greek and Latin writers. 
Win. v. 8, p. 47. 


ἀνήγαγον. One of Lk.’s favourite words (iv. 5, viii. 22, and 
often in Acts). It is here used of bringing Him wf éo the capital, 
like ἀναβαινόντων in ver. 43. In the literal sense they went down; 
for Bethlehem stands higher than Jerusalem. This journey is the 
first visit of the Christ to His own city. 


64 THE GOSPEL ACCORDING TO 5. LUKE [II. 22, 28. 


᾿Ιεροσόλυμα. In both his writings Lk. much more often uses 
the Jewish form Ἱερουσαλήμ, (vv. 25, 38, 41, 43, 45, etc.), which 
Mt. uses only once (xxiii. 37), and Mk. perhaps not at all (? xi. 1). 
Jn. uses the Greek form in his Gospel, and the Jewish form in the 
Apocalypse. The Jewish form is used wherever the name is not 
a geographical term, but has a specially religious signification (Gal. 
iv. 25; Heb. xii. 22). The Greek form is neut. plur. In Mt. ii. 3 
it may be fem.; but perhaps πᾶσα ἡ πόλις was in the writer’s mind. 
Neither form should have the aspirate, which a “ false association 
with ἱερός" has produced (WH. 11. 313; App. p. 160). This visit 
to Jerusalem probably preceded the arrival of the Magi, after which 
Joseph and Mary would hardly have ventured to bring Him to the 
city. If this is correct, we must abandon the traditional view that 
the Epiphany took place on the thirteenth day after the Nativity. 
There is no improbability in Joseph’s going back to Bethlehem 
for a while before returning to Nazareth. See Andrews, Lzfe of our 
Lord, p. 92, ed. 1892 ; Swete, Zhe Apostles’ Creed, p. 50, ed. 1894. 
In any case the independence of Mt. and Lk. is manifest, for we do not 
know how to harmonize the accounts. Lk. seems to imply that “‘ the law of 
Moses” was kept in all particulars; and if so, the purification did not take 
place before the fortieth day. Mt. implies that the flight into Egypt took 
place immediately after the visit of the Magi (ii. 14). As Bethlehem is so 
close to Jerusalem, Herod would not wait long for the return of the Magi 
before taking action. We adopt, therefore, as a tentative order the Presenta- 


tion on the fortieth day, Return to Bethlehem, Visit of the Magi, Flight into 
Egypt, without any return to Nazareth. 


παραστῆσαι τῷ κυρίῳ. The Heb. verb in Ex. xiii. 12 means 
“cause to pass over.” It is elsewhere used of parents causing their 
children to pass through the fire in offering them to Moloch, but is 
not then translated by παρίστημι {Deut. xvill. 10; 2 Kings xvi. 3, 
XVil. 17, Xxlll. 10, etc.). For παραστῆσαι of offering to God comp. 
Rom. xii. 1. This παραστῆσαι τῷ κυρίῳ is quite distinct from the’ 
purification, which concerned the mother, whereas the presentation 
concerned the son. It is evident that the presentation is the main 
fact here. Not, “she came to offer a sacrifice,” but “they brought 
Him up to present Him to the Lord,” is the principal statement. 
The latter rite points back to the primitive priesthood of all first- 
born sons. ‘Their functions had been transferred to the tribe of 
Levi (Num. iii. 12); but every male firstborn had to be redeemed 
from service in the sanctuary by a payment of five shekels (Num. 
XVliil. 15, 16), as an arknowledgment that the rights of Jehovah 
had not lapsed. This sum would be about twelve shillings accord- 
ing to the present wor/h of that amount of silver, but in purchasing 

power would be nearly double that. 
23. The quotation ‘which is not a parenthesis) is a combination of Ex. 


mil. 2 with Ex. xiii. 12 and is not exact with either: κληθήσεται ay. perhaps 
comes from Ex. xii. 16. comp. Lk. i. 35. For wav ἄρσεν see Gen. vii. 23; 














11, 28, 24.) THE GOSPEL OF THE INFANCY 65 


Ex. i. 22. The διανοῖγον μήτραν seems to be fatal to patristic speculations 
respecting Mary’s having given birth to the Christ c/awso utero, and therefore 
painlessly : see on ver. 7. 

Excepting Mk. vii. 34, διανοίγω is peculiar to Lk. (xxiv. 31, 45; Acts vii. 
56, xvi. 14, xvii. 3); freq. in LXX (Gen. iii. 5, 7; Exod. xiii. 15; Num. iii. 
12, etc.). 


24. τοῦ δοῦναι θυσίαν. See on i. 74, and to the reff. there given 
add v. 7, Vill. 5, ix. 51, ΧΙ 42, xxi. 22, xxii. 6, 31, xxiv. 16, 25, 20, 
45. This is Mary’s offering for her own purification: it has nothing 
to do with the ransom of the firstborn. ‘The record of the offerings 
is considerable guarantee for the truth of the history. A legend 
would very probably have emphasized the miraculous birth by 
saying that the virgin mother was divinely instructed zo¢ to bring 
the customary offerings, which in her case would not be required. 

ζεῦγος τρυγόνων. The offering of the poor. It has been argued 
that this is evidence that the Magi had not yet come. But their 
gifts, even if they had already offered them, would not have raised 
Mary’s condition from poverty to riches. Only well-to-do people 
offered a lamb and a pigeon. Neither here nor elsewhere in N.T. 
have we any evidence that our Lord or His parents were among 
the abjectly poor. 


‘*The pigeon and turtle-dove were the only birds enjoined to be offered in 
sacrifice by the law of Moses. In almost every case they were permitted as a 
substitute for those who were too poor to provide a kid ora lamb. . . . But 
while the turtle-dove is a migrant, and can only be obtained from spring to 
autumn, the wild pigeons remain throughout the year; and not only so—they 
have young at all times. Consequently, at any time of the year when the turtle- 
dove was unattainable, young pigeons might be procured. There is also a force 
in the adjective ‘ young’; for while the old turtle-dove could be trapped, it was 
hopeless to secure the old pigeon” (Tristram, Wat. Hist. of the B. pp. 211, 213). 


25-35. The Benediction of Symeon. He and Anna are repre- 
sentatives of the holiness which, in a time of great spiritual deadness, 
still survived among the men and women of Israel. They are 
instances of that “spontaneous priesthood” which sometimes 
springs up, and often among the lower orders, when the regular 
clergy have become corrupt and secularized. To identify Symeon 
with any other Symeon is precarious, the name being exceedingly 
common. He is introduced rather as an unknown person (ἄνθρωπος 
ἦν). It is sometimes said that Symeon, son of Hillel and father of 
Gamaliel, would hardly have been old enough; he was president 
of the Sanhedrin a.p. 12. But ver. 29 does not necessarily imply 
that Symeon is very old. What we know of the Sanhedrin at this 
period, however, does not lead us to expect to find saints among 
its presidents. In the Gospel of Nicodemus he is called sacerdos 
magnus, and it is his two sons who are raised from the dead by 
Christ, and reveal what they have seen in Hades (ars altera, 
A. i.). 

5 


66 THE GOSPEL ACCORDING TO 5. LUKE [11. 25, 26, 


25. ἐν Ἰερουσαλήμ. It is remarkable that with one excep- 
tion (Rom. xv. 26) this expression is used in N.T. by no one 
but Lk., who has it very often (ver. 43, ix. 31; Acts 1. 8, il. 5, 
Vis 7, 1X. 13, 21 Σ, 39, Xill.727; XVi.. 4, xxi. 11). ine as 
common. See Deissmann, Bible Studies, p. 316. 

εὐλαβής. The word is peculiar to Lk. in N.T. (Acts ii. 5, 
Vill. 2, Xxll. 12): lit. “taking hold well,” and so “cautious.” Lat. 
timoratus (Vulg.), ¢timens (6), metuens (d), timens deum (rt). 
Plutarch uses εὐλάβεια in the sense of “ carefulness about religious 
duties, piety”; but εὐλαβής is not thus used in class. Grk. We 
find the combination of these same two adjectives, δίκαιος and 
εὐλαβής, twice in Plato’s sketch of the ideal statesman. He ought 
to have both moderation and courage ; and of moderation the two 
chief elements are justice and circumspection. If he is merely 
courageous, he will be wanting in τὸ δίκαιον καὶ εὐλαβές (Polit. 
311 B). See also Philo, Quis rer. div. her. vi., of the εὐλάβεια of 
Abraham. The meaning of the combination here is that Symeon 
was conscientious, especially in matters of religion. 

προσδεχόμενος (See ON XXili. 51) παράκλησιν. 1. “ Appeal for 
help”; 2. “encouragement”; 3. “consolation.” The last is the 
meaning here. Those who “sit in darkness and the shadow of 
death” (i. 79) need consolation; and the salvation which the 
Messiah was to bring was specially called such by the Jews 
Comp. “Comfort ye, comfort ye, My people” (Is. xl. 1, xlix. 13, 
li. 3, lxi. 2, Ixvi. 13). There was a belief that a time of great 
troubles (dolores Messiz) would precede the coming of the Christ. 
Hence the Messiah Himself was spoken of as ‘the Consoler,” or 
“the Consolation.” Comp. Joseph of Arimathzea, ‘‘ who was wait- 
ing for the kingdom of God” (xxii. 51; Mk. xv. 43); and with 
this “ waiting” or “looking” of Symeon and Joseph comp. Jacob’s 
death-song, Gen. xlix. 18. 

πνεῦμα qv ἅγιον. This is the order of the words in the best 
authorities ; and the separation of ἅγιον from πνεῦμα by ἣν accentu- 
ates the difference between this expression and that in the next 
verse. Here the meaning is, ‘‘an influence which was holy was 
upon him”; i. 15, 35, 41, 67 are not parallel. See oni. 15. The 
accusative, ἐπ᾽ αὐτόν, indicates the coming, rather than the resting, 
of the holy influence; the prophetic zmpu/se. 

26. κεχρηματισμένον. The act. = 1. “transact business” 
(χρῆμα); 2. “give a divine response” to one who consults an 
oracle; 3. “give a divine admonition, teach from heaven” (Jer. 
XXV. 30, xxxill. 2; Job xl. 8). The pass. is used both of the 
admonition divinely given, as here, and of the person divinely 
admonished (Mt. ii. 12, 22; Acts x. 22; Heb: vii. 5, x. 7)- It 18 
gratuitous to conjecture that it was in a dream that the Holy Spirit 
made this known to Symeon. Comp. Acts xi. 26; Rom. vii. 3. 














11. 26-28.] THE GOSPEL OF THE INFANCY 67 


μὴ ἰδεῖν 6. πρὶν ἢ ἂν ἴδῃ. This is the only example in N.T. of πρίν 
with the subj. (Win. xli. 3. b, p. 371); and, if the reading is correct, the only 
instance of πρὶν ἄν : but perhaps either ἤ or ἄν should be omitted. The repe- 


tition of ‘*see” is doubtless intentional. In many languages ‘‘see” is used 


of any kind of experience (Acts ii. 27, 31, xill. 35-37, etc.). 


τὸν Χριστὸν Κυρίου. ‘The Anointed of the Lord”; Him whom 
God has sent as the Messiah. Comp. τὸν Xp. τοῦ Θεοῦ (ix. 20), 
and also 1 Sam. xxiv. 7. 

27. ἐν τῷ πνεύματι. Not “ina state of ecstasy” (Rev. i. 10), 
but “under the influence of the Spirit,” who had told him of the 
blessing in store for him. By τὸ ἱερόν is probably meant the Court 
of the Women.—év τῷ εἰσαγαγεῖν. ‘‘ After they had brought in”: 
see on ili. 21. The verb is a favourite with Lk. (xiv. 21, xxii. 54, 
and six times in Acts): elsewhere only Jn. xviii. 16; Heb. 1. 6. 

τοὺς γονεῖς. We cannot infer from this that either here or 
ver. 41 Luke is using an authority that was ignorant of the super- 
natural birth of Jesus. It is more reasonable to suppose that the 
whole of this ‘Gospel of the Infancy” comes from one source, 
viz. the house of Mary, and that in these passages the narrator 
employs the usual expression. Joseph (iv. 22) and Mary were 
commonly called His parents: comp. ver. 33.—It is possible 
to take περὶ αὐτοῦ after νόμου or after εἰθισμένον ; but more prob- 
ably it belongs to τοῦ ποιῆσαι. For κατὰ τὸ εἰθισμένον see on i. 8. 

28. καὶ αὐτός. First the parents, and then 4e holds the child in 
his arms; the καί being either “also” (he as well as they), or simply 
introducing the apodosis after ἐν τῷ εἰσαγαγεῖν. Each side acts its 
proper part. The parents bring Him in accordance with the Divine 
Law, and Symeon welcomes Him in accordance with the Divine 
impulse. Symeon is sometimes called Θεοδόχος. See on vill. 13. 


Latin renderings of ἀγκάλας vary: w#/nas(Vulg.), manus (cef), amplexum 
(a), a/as (4). The last is a late use of a/a. 


29-32. The Mune Dimitiis. In its suppressed rapture and 
vivid intensity this canticle equals the most beautiful of the 
Psalms. Since the fifth century it has been used in the evening 
services of the Church (Afos¢. Const. vii. 481), and has often been 
the hymn of dying saints. It is the sweetest and most solemn of 
all the canticles. See Bacon’s Essay on Death. 

Symeon represents himself as a servant or watchman released 
from duty, because that for which he was commanded to watch has 
appeared. Comp. the opening of the dgamemnon of Aischylus, 


1 Most of the canticles from O.T. and N.T. were said at Lauds both in East 
and West. But the A/agnzficat was transferred in the West to Vespers, and the 
Nunc Dimittis seems to have been always used in the evening, in the East at 
Vespers, in the West at Compline. Kraus, (eal.-Enc. d. Chr. Alt. il. p. 5063 
Bingham, Orig. vi. 47. 


68 THE GOSPEL ACCORDING TO 5. LUKE [IL 29-81. 


where the sentinel rejoices at his release from the long watch for 
the fire signal respecting the capture of Troy. 

29. viv. ‘‘/Vow that I have at last seen the long-looked for 
Messiah”: the νῦν stands first with emphasis. 

ἀπολύεις τ. δοῦλόν o., δέσποτα. All three words show that the 
figure is that of the manumission of a slave, or of his release from 
a long task. Death is the instrument of release. ᾿Απολύω is used 
of the deaths of Abraham (Gen. xv. 2), of Aaron (Num. xx. 29), of 
Tobit (Tob. iii. 6), of a martyr (2 Mac. vii. 9) : comp. Soph. Anz. 
1268, and many examples in Wetst. Δεσπότης is the “ master of a 
slave,” and the Greeks sometimes refused the title to any but the 
gods in reference to themselves (Eur. Aippo/. 88). In Scripture it 
is not often used of God: Acts iv. 24; Rev. vi. 10; perhaps 
Jude 4, which, however, like 2 Pet. ii. 1, may refer to Christ. 
Comp. Job v. 8; Wisd. vi. 7, viii. 3; Ecclus. xxxvi. 1; 3 Mac. 
ii. 2; Philo, Quts rer. div. her. vi.; and see Trench, Sy. xxviii. 
In using the word Symeon acknowledges God’s absolute right to 
dispose of him, either in retaining or dispensing with his service. 

κατὰ τὸ ῥῆμά σους The Divine command communicated to 
him (ver. 26). Note the exact correspondence between his hymn 
and the previous promise: ἀπολύεις = ἰδεῖν θάνατον, εἶδον = ἴδῃ, TO 
σωτήριόν cov = τὸν Χριστὸν Kupiov.—ev εἰρήνῃ. With emphasis, 
answering to the emphatic νῦν : the beginning and the end of the 
verse correspond. It is the peace of completeness, of work 
finished and hopes fulfilled. Comp. ‘‘ Thou shalt go to thy fathers 
in peace” (Gen. xv. 15). 

80. ὅτι. Introduces the cause of the perfect peace.—et8ov ot 
ὀφθαλμοί pou. Hebraistic fulness of expression: comp. Job xix. 27, 
xlii. 5. His hands also had handled (1 Jn. 1. 1); but he mentions 
sight rather than handling, because sight was specially promised 
(ver. 26). This verse probably suggested the worthless tradition 
that Symeon was blind, and received his sight as the Messiah 
approached him. 

τὸ σωτήριον. ‘The Messianic salvation,” and scarcely to be 
distinguished from τὴν σωτηρίαν. Comp. ili. 6; Acts xxvill. 28; 
Ps. xcviil. 3; Is.xl.5;-Clem. Rom. Cor. xxxvi. Τὸ In xog@itae 
freq., sometimes in the sense of “safety,” sometimes of “ peace- 
offering.” Win. xxxiv. 2, p. 294. That Symeon says so little about 
the Child, and nothing about the wonders which attended His 
birth (of which he had probably not heard), is a mark of genuine- 
ness. Fiction would have made him dwell on these things. 

31, 32. The second strophe of the canticle. Having stated 
what the appearance of the Messiah has been to himself, Symeon 
now states what the Messiah will be to the world. 

31. ἡτοίμασας. When used of God, the verb almost = “ ordain.” 
Comp. Mt. xx. 23, xxv. 34; Mk. x. 40; 1 Cor. ii. 9; Heb. xi. 16, 








II. 31, 82.] THE GOSPEL OF THE INFANCY 69 


where, as here, the word is used of ordaining blessings. It is used 
only once of punishment (Mt. xxv. 41). 

κατὰ πρόσωπον πάντων τῶν λαῶν. ‘This includes both Jews and 
Gentiles, as the next verse shows, and is in harmony with the 
universal character of this Gospel: comp. Is. xix. 24, 25, ΧΙ. 6, 
xlix. 6, lx. 3, and especially 111. 10, ἀποκαλύψει Κύριος τὸν βραχίονα 
αὐτοῦ τὸν ἅγιον ἐνώπιον πάντων τῶν ἐθνῶν, καὶ ὄψονται πάντα τὰ ἄκρα 
τῆς γῆς τὴν σωτηρίαν τὴν παρὰ τοῦ Θεοῦ ἡμῶν. Both in LXX and 
N.T. κατὰ πρόσωπον is common; it occurs several times in 
Polybius. Comp. Zest. XZ. Patr. Benj. xi. 

82. The σωτήριον is analysed into light and glory, and “the 
peoples” into heathen and Jews,—that “profound dualism which 
dominates the biblical history of humanity from Genesis to Revela- 
tion” (Godet). The passage is a combination of Ps. xcvill. 2, 
ἐναντίον τῶν ἐθνῶν ἀπεκάλυψε τὴν δικαιοσύνην αὐτοῦ, with Is. xlix. 6, 
δέδωκά σε εἰς φῶς ἐθνῶν, and φῶς and δόξαν are in apposition with 
τὸ σωτήριον. But some take both as depending on ἡτοίμασας, and 
others take δόξαν after eis co-ordinately with ἀποκάλυψιν. This last 
is Luther’s: ein Licht zu erleuchten die Heiden und zum Prets deines 
Volkes ; but it is very improbable. Comp. Jn. i. 7, xii. 35, 46. 

ἀποκάλυψιν ἐθνῶν. Either τ. “revelation fo belong to the Gen- 
tiles” ; or 2. “instruction of the Gentiles” ; or 3. “wnvetling of the 
Gentiles,” ze. for removing the gross darkness which covers them 
(Is. xxv. 7, lx. 2); or 4. (taking ἐθνῶν after φῶς) “a light of the 
Gentiles unto revelation” (Is. xl. 5). The first is best, “a light 
with a view to revelation which shall belong to the Gentiles,” making 
ἐθνῶν a poss. gen. Does ἀποκάλυψις ever mean “instruction” ?? 
And to represent the heathen as revealed by the light seems to be 
an inversion: revealed to whom? D.C.G. ii. p. 253. 

Elsewhere in N.T. the gen. after ἀποκάλυψις is either the person who reveals 
(2 Cor. xii. 1; Rev. i. 1), or the thing revealed (Rom. ii. 5; 1 Pet. iv. 13); but 
the poss. gen. is quite possible. The word is eminently Pauline (Crem. Lex. 
Ρ. 343) It may be doubted whether the glory of Israel (Rom. ix. 4) is men- 
tioned after the enlightening of the Gentiles in order to indicate that Israel 
obtained its full glory after and through the enlightenment of the Gentiles ; for 
the heathen accepted the salvation which the Jews refused, and from the heathen 
it came back to Israel (Bede, Beng.). 

The strain of confidence and joy which pervades the canticle is strong 
evidence of the historical character of the narrative. The condition of the 
Jewish nation at the close of the first century or beginning of the second is cer- 
tainly not reflected in it: cest le pur accent primitif (Godet). And Schleier- 
macher remarks that ‘‘it is a circumstance too natural for a poetical fiction ” 


that Symeon takes no notice of the parents until they show surprise, but is lost 
in an enthusiastic address to God. See small print oni. 56. 


33-35. Symeon’s Address to the Virgin. ‘The foreboding of 
suffering to Mary, so indefinitely expressed, bears no mark of fost 


1 Grotius admits without commending this rendering, and quotes Ps. cxix. 18, 
ἀποκάλυψον τοὺς ὀφθαλμούς μου. 


70 THE GOSPEL ACCORDING TO 5. LUKE [1Π| 88-85. 


actum invention. But the inspired idea of Messiah in the pious 
old man obviously connected the sufferings which He was to 
endure in His strife against the corrupt people with those which 
were foretold of Him in Is. liii.” (Neander, Leben Jesus Christi, 
§ 18, Eng. tr. p. 27). The change from the unmixed joy and glory 
of the angelic announcements and of the evangelic hymns is very 
marked. Here for the first time in the narrative we have an 
intimation of future suffering. 


33. ἦν. When the sing. verb was written, only the first of the persons 
mentioned was in the writer’s mind: such irregularities are common (Mt. xvii. 
3, xxii. 40).---θαυμάζοντες ἐπί. Excepting Mk. xii. 17, this construction is 
peculiar in N.T. to Lk. (iv. 22, ix. 43, xx. 26; Acts iii. 12). It is quite 
class. and freq. in LXX (Judith x. 7, 19, 23, xi. 20; Job xli. 1; Eccles. v. 7; 
Is. lii. 15). The objection of Strauss, that this wonder of the parents is 
inconsistent with the angelic annunciation, is pointless. Symeon’s declaration 
about the Gentiles goes far beyond the Angel’s promise, and it was marvellous 
that Symeon should know anything about the Child’s nature and destiny. 


84. κεῖται... “Is appointed,” Phil. i. 16; 1 Thes. iii. 3; Josh. 
iv. 6; not “is lying” here in thine arms. 

εἰς πτώσιν. In accordance with Is. viii. 14, where the same 
double destiny is expressed. The coming of the Messiah neces- 
sarily involves a criss, a separation, or judgment (κρίσις). Some 
welcome the Light; others “love the darkness rather than the 
Light, because their works are evil” (Jn. iii. 19), and are by their 
own conduct condemned. Judas despairs, Peter repents; one 
robber blasphemes, the other confesses (2 Cor. ii. 16). Hence the 
πτῶσις Of many is an inevitable vesw/t of the manifestation of the 
Christ. Yet the purpose is not πτῶσις, but ἀνάστασις and σωτηρία 
(Rom. xi. 11, 12). Elsewhere in N.T. ἀνάστασις means the 
resurrection of the dead; in bibl. Grk. it is never transitive. 
Some understand the metaphor as that of a stone lying (κεῖται), 
against which some stumble and fall (Mt. xxi. 44; Acts iv. 11; 
Rom. ix. 33; 1 Pet. ii. 6), while others use it as a means to rise. 
But the latter half of the figure is less appropriate. 

σημεῖον. A manifest token, a phenomenon impossible to 
ignore, by means of which something else is known. A person 
may be a σημεῖον, as Christ is said to be here, and Jonah in 
xi. 20.---ἀντιλεγόμενον. ‘Which zs spoken against.” This is the 
πτῶσις, that men recognize, and yet reject and oppose, the 
σημεῖον ; an Opposition which reached a climax in the crucifixion 
(Heb. xii. 3). For the passive comp. Acts xxvili. 22. 

35. From καὶ σοῦ to ῥομφαία is not a parenthesis; there is 
nothing in the construction to indicate that it is one, and a state- 
ment of such moment to the person addressed would hardly be 
introduced parenthetically. It is the inevitable result of the 
ἀντιλογία: the Mother’s heart is pierced by the rejection and 

















11. 35, 86. ] THE GOSPEL OF THE INFANCY 71 


crucifixion of her Son.—aérfs.1 In opposition to οὗτος.--- τὴν 
ψυχήν. The seat of the affections and human emotions.—fopdaia. 
1) A long Thracian pike; (2) a large sword, greater than μάχαιρα 
(exii, 36, 38, 49, 52) or ξίφος. Such a weapon better signifies 
extreme anguish than doubt, the interpretation which Origen, Bleek, 
and Reuss prefer, as if she would be tempted to join in the 
ἀντιλέγειν. In that case we should expect τὸ πνεῦμα for τ. ψυχήν. 
The word is frequent in LXX and Rev. (i. τό, 11. 12, 16, vi. 8, 
xix. 15, 21). Syr-Sin. and Diatess-Tat. have “spear.” 

ὅπως ἄν. This depends upon the whole statement from ᾿Ἰδού 
to ῥομφαία, not on the last clause only; on κεῖται, not on διελεύ- 
σεται. It was the Divine purpose that the manifestation of the 
Messiah should cause the crisis just described; men must decide 
either to join or to oppose Him. The ἄν indicates that in every 
case the appearance of the Christ produces this result: thoughts, 
hitherto secret, become known through acceptance or rejection of 
the Christ. 


Acts iii. 19, 20 should be compared. There, as here, we have els (?) 
followed by ὅπως dv. In N.T. ὅπως ἄν is rare ; elsewhere only in quotations 
from LXX (Acts xv. 17 from Amos ix. 12; Rom. ili. 4 from Ps. li. 6). 


ἐκ π. καρδιῶν. “ Forth from many hearts,” where they have 
been concealed; or “Forth from the hearts of many.” For 
διαλογισμοί see On Vv. 22. 

86-38. Anna the Prophetess. That the Evangelist obtained 
this narrative “directly or indirectly from the lips of this Anna 
who is so accurately described,” is less probable than that the 
source for all this chapter is one and the same, viz. some member 
of the Holy Family, and probably Mary herself. 

36. ἦν. Either “was presené,” as in Mk. xv. 40, in which case 
ἦν in the sense of “was” has to be understood with what follows ; 
or simply “there was,” which is better. Thus all runs in logical 


order. First the existence of Anna is stated, then her life and 


character, and finally her presence on this occasion. Symeon 
comes to the temple under the influence of the Spirit; Anna 
(Hannah) dwells there continually. The sight of the Messiah 
makes him at once long for death; it seems to give her renewed 
vigour of life. Is this subtle distinction of character the creation 
of a writer of fiction? We find fiction at work in the tradition 
that Mary had been brought up in the temple under the tutelage 
of Anna. There is nothing here to indicate that Anna had ever 
seen Mary previously. D.C.G. 1. p. 70. 


1Jt is not easy to decide whether the δέ after σοῦ is genuine or not. Om. 
BL2&, Vulg. Boh. Aeth. Arm. Ins. δὲ A Ὁ, Syrr., Orig. If it be admitted, 
comp. i. 76; and render kal... δὲ. . . in the same way in both passages: 
"Vea and.” For διελεύσεται see on ver. 15. 


72 THE GOSPEL ACCORDING TO 5. LUKE [IZ. 86, 87. 


Neither in ver. 36 (καὶ ἢν) nor in ver. 37 (καὶ αὐτή) does καί = ““ 4150 ᾽ in 
ref. to ver. 25. The meaning is not ‘‘ There was Symeon, the holy and aged 
man; a/so Anna, the holy and aged woman.” Throughout the section καί 
= “Sand.” 


προφῆτις. She was known as such before this occasion. Like 
Miriam, Deborah, Huldah, and the daughters of Philip, Anna was 
a woman divinely inspired to make known God’s will to others. 
That her genealogy is given because prophetesses are rare, is 
doubtful. But Lk.’s accuracy appears in such details, which a 
forger would have avoided for fear of mistakes. Although the ten 
tribes were lost, some families possessed private genealogies. For 
the word προφῆτις comp. Rev. 11. 20; Exod. xv. 20; Judg. iv. 4; 
2 Chron. xxxiv. 22; Is. viii. 3. 


For the omission of the art. after θυγάτηρ see on i. 5.---Φανουήλ = ** Face 
of God,” Peniel or Penuel (Gen. xxxii. 31, 32); in LXX εἶδος Θεοῦ. ---᾿Ασήρ, 
2 Chron. xxx. II. 


αὕτη προβεβηκυῖα, κιτλ. “She was advanced in many days, 
having lived with a husband seven years from her virginity, and 
herself a widow even for eighty-four years.” From αὕτη προβεβ. to 
τεσσάρων is a parenthesis in which ἣν is to be understood: ζήσασα 
explains προβεβηκυῖα, and αὐτή balances pera ἀνδρός. She was of 
great age, decause she had lived! seven years as a wife and eighty- 
four years dy herself (Rom. vii. 25) as a widow. The ἕως draws 
attention to the great length of her widowhood; “up to as much 
” (Mt. xviii. 21, 22). That she should be considerably over a 
hundred years old is not incredible. But the eighty-four may be 
intended to include the seven years and the time before her 
marriage. In any case the clumsy arrangement of taking all three 
verses (36-38) as one sentence, and making αὕτη the nom. to 
ἀνθωμολογεῖτο, should be avoided. That she had never, in spite of 
her early widowhood, married again, was held to be very honourable 
to her: comp. 1 Tim. v. 3, 5. A/onogamia apud ethnicos tn summo 
honore est (Tertul. de. Exh. Cast. xiii.: comp. de Monog. xvi.; ad 
Uxor. i. 7). See quotations in Wetst. on 1 Tim. iii. 2, and 
Whiston’s note on Jos. Azz. xvill. 6. 6. Syr-Sin. has “seven days.” 
87. οὐκ ἀφίστατο τοῦ ἱεροῦ. See on vili. 13. This is to be 
understood, like xxiv. 53, of constant attendance, rather than of 
actual residence within the temple precincts, although the latter may 
have been possible. She never missed a service, and between the 
services she spent most of her time in the temple. In spite of her 
age she kept more than the customary fasts (comp. v. 33), perhaps 
more than the Mondays and Thursdays (see on xviii. 12), and spent 
an unusual amount of time in prayer. 


1 The first aorist of ζῆν is late Greek. It occurs Acts xxvi. 5; Rom. xiv. 9; 
Rev. ii. 8, xx. 4. Attic writers use ἐβίων, which is not found in N.T. 




















11. 37-39. | THE GOSPEL OF THE INFANCY 73 


λατρεύουσα. Freq. in Lk., Paul, and Heb. See on iv. 8. Not in Mk. 
or Jn. Mt. iv. 10 from Deut. vi. 13.--νύκτα «. ἡμέραν. Comp. Acts 
Xxvl. 7. This is the usual order: Mk. iv. 27, v. 5; Acts xx. 313; 1 Thes. 
HQ, 1 TO); 2 Dhes. mi.) 8/3 1 Lim: v. 55 2 Tim. 1. 3. But the other 15 
also common: xvilil. 7; Acts ix. 24; Rev. iv. 8, etc.; and in O.T. is more 
common. It may be doubted whether the order makes any difference of 
meaning: see Ellicott on 1 Tim. v. 5, and comp. Hom. Od. ii. 345; 71. 
xxiv. 73, ν- 490; Plat. Zheaet. 151 A. 


88. αὐτῇ τῇ ὥρᾳ. “That very hour” (RV.): see on x. 7, 21. 
AV. exaggerates with “that instant,” as does Beza with eo ipso 
momento, and also Gen. with “at the same instant.”—émuotaoa. 
“ Coming up” and “standing by,” rather than “‘ coming suddenly” 
(Gen. and Rhem.), although the word often has this meaning from 
the context. Comp. xxi. 34, x. 40, xx. 1; Acts iv. 1, Vi. 12, Xxll. 13, 
xxiii. 27; and see on ver. 9.—év@wpodoyetto. The ἀντί does not 
refer to Symeon, meaning that ‘“‘she zz ¢urn gave thanks”; but to 
the making @ return, which is involved in all thanksgiving: Ps. 
Dexvitt. yr 36) Bzra ili 155 3-Mac.vi. 335 Zest; XZ. Pair Judah i. 

ἐλάλει. Not on that occasion, but afterwards, “she was 
habitually speaking.” When she met Mary and Joseph she could 
not speak πᾶσιν τοῖς προσδεχομένοις, for they were not present. 
Grammatically περὶ αὐτοῦ may refer to τῷ Θεῷ, but it evidently 
refers to the Child. Godet divides the people into three sections : 
the Pharisees, who expected a political deliverer ; the Sadducees, 
who expected nothing; and the blessed few, who expected the 
spiritual deliverance or consolation (ver. 25) of Jerusalem. Bengel 
argues from πᾶσιν evant igitur non pauct, which does not follow, 
especially when we consider Lk.’s fondness for the word. 


λύτρωσιν ᾿Ιερουσαλήμ. This, without ἐν, is certainly the true reading 
(δ B, many Versions and Fathers), ‘‘redemption of Jerusalem.” Comp. Is. 
xl, 2. Fiction would probably have given Annaalsoa hymn. Against the 
hypothesis that this narrative is ‘‘a poetical and symbolical representation,” 
Schleiermacher asks, ‘‘ Why should the author, along with Symeon, have 
introduced Anna, who is not made even to answer any poetical purpose ?” 


89. ἐτέλεσαν. ‘Brought to a close, accomplished”; especially 
of executing what has been prescribed: xil. 50, XVIll. 31, XXIl. 37; 
ets Ani. 20; Rom. 11: 27; Jas: u. 8. See Jn. xix. 28; which 
illustrates the difference between τελέω and τελειόω. Syr-Sin. 
here inserts “Joseph and Mary” as nom. to “accomplished.” 
Why not “ His father and His mother” (ver. 33) or “‘ His parents” 
- (ver. 43), if that text was framed to discredit the virgin birth ? 

Nafapér. Lk. appears to know nothing of the visit of the 
Magi. It would have suited his theme of the wmzversality of the 
Gospel so well, that he would hardly have omitted it, if he had 
known it. In that case he was not familiar with our First Gospel. 
From Mt. ii. 11 -we infer that the Holy Family, after the Purifi- 
cation, returned to Bethlehem and there occupied a house (τὴν 


4a" = THE GOSPEL ACCORDING TO S. LUKE [Π. 39-4L 


οἰκίαν). The parents may have thought that the Son of David, 
born in Bethlehem, ought to be brought up there. Thence they 
fly to Egypt, a flight not mentioned in the authority used by Lk. 
40. The conclusion of a separate narrative: comp. 1. 80. 
Contrast the reticence of this verse (which is all that we know 
respecting the next eleven years) with the unworthy inventions of the 
apocryphal gospels. Hastings, J.C.G. art. ‘ Boyhood of Jesus.” 
ηὔξανεν k. ἐκραταιοῦτο. Of bodily development in size and 
strength ; for πνεύματι is an insertion from i. 8ο.--πληρούμενον. 
Pres. part. “ Being filled” day by day. The σοφία is to be regarded 
as wisdom in the highest and fullest sense. The intellectual, moral, 
and spiritual growth of the Child, like the physical, was vea/, His 
was a perfect humanity developing perfectly, unimpeded by 
hereditary or acquired defects. It was the first instance of such a 
growth in history. or the first time a human infant was realizing 
the ideal of humanity. See Martensen, Christian Dogmatics, §139. 
χάρις Θεοῦ ἦν ἐπ᾽ αὐτό. See on iv. 22 and comp. Acts iv. 33. 
It was near the beginning of this interval that the Jews sent an embassy of 
fifty to follow Archelaus to Rome, to protest against his accession, and to 
petition that Judza might be annexed to Syria (Jos. B. Δ ii. 6. 13 Ant. xvii. 
11. 1), of which fact we perhaps have a trace in the parable of the Pounds 
(xix. 14). And it was neat the end of this interval that another embassy went 
to complain of Archelaus to Augustus: and he was then deposed, and banished 
to Vienne in Gaul (Azz. xvii. 13. 2; B. J. ii. 7. 3). Lewin, Fasté Sacré, 877, 
944, IOII, 1026. 


41-52. The Boyhood of the Messiah. 


His Visit to Jerusalem and the Temple, and His first recorded 
Words. Here again, as in the Circumcision, the Purification, and 
the Presentation, the idea of fidelity to the Law is very con- 
spicuous. Hort, /wdatstic Christianity, Lect. 1., Macmillan, 1894. 


41. κατ᾽ étos. The expression occurs here only in N.T. 
Combined with the imperf. it expresses the habitual annual practice 
of Joseph and Mary. At the Passover, Pentecost, and Tabernacles 
every male had to go up to Jerusalem (Ex. xxiii. 14-17, XXXIV. 23; 
Deut. xvi. 16). But since the Dispersion this law could not be 
kept ; yet most Palestinian Jews tried to go at least once a year. 
About women the Law says nothing, but Hillel prescribed that 
they also should go up to the Passover. Mary, like Hannah 
(1 Sam. i. 7), probably went out of natural piety, and not in 
obedience to Hillel’s rule. 


τῇ ἑορτῇ. ‘* For the feast,” or, more probably, ‘‘a¢ the feast”: dat. of 
time, as in viii. 29, xii. 20, xiii. 14, 15, 16; Acts vii. 8, xii. 21, xxi. 26, 
xxii. 13, xxvii. 23. In class. Grk. τῇ ἑορτῇ without ἐν is rare: Win. xxxi. 5, 
p. 269. The phrase ἡ ἑορτὴ τοῦ πάσχα occurs again Jn. xiii. I only; not in 











I. 41-44.] | THE GOSPEL OF TIE INFANCY 75 


LXX. The fact that γονεῖς has not been changed here, even in those MSS. 
in which wv. 27 and 43 have been ccrrupted, is some evidence that the 
corruption was not made for dogmatic reasons. The love of amplification or 
of definiteness might suffice. 


42. ἐτῶν δώδεκα. At the age of twelve a young Jew became 
“a son of the Law,” and began to keep its enactments respecting 
feasts, fasts, and the like. ‘The mention of the age implies that 
since the Presentation Jesus had not been up to Jerusalem.— 
ἀναβαινόντων. Imperf. part. “On their usual going up.”—xatd τὸ 
ἔθος. See small print oni. 9; also Deissmann, Aide Studies, p. 251. 

43. καὶ τελειωσάντων. Note the change of tense. ‘“ And after 
they had fulfilled.” There is nothing ungrammatical in the com- 
bination of an aor. with an imperf. part. But the reading ἀναβάντων 
is an obvious correction to avoid apparent awkwardness.—rds 
Ἡμέρας: The prescribed seven days (Ex. xii. 15, 16; Lev. xxiii. 
6-8 ; Deut. xvi. 3), or the customary two days, for many pilgrims 
left after the principal sacrifices were over. 

ὑπέμεινεν. Contains an idea of persistence and perseverance, 
and hence is used of remaining after others have gone: comp. Acts 
xvii. 14. The attraction of Divine things held Him fast in spite of 
the departure of His parents. It would be His first experience of 
the temple services, and especially of the slaying of the Paschal 
lamb.—6 παῖς. ‘The Boy,” to distinguish from τὸ παιδίον : see on 
ver. 52.—ouk ἔγνωσαν. This shows what confidence they had in 
Him, and how little they were accustomed to watch Him. That 
it shows neglect on their part is a groundless assertion. They 
were accustomed to His obedience and prudence, and He had 
never caused them anxiety. See Hase, Geschichte Jesu, § 28, 
Be 270,,60., Lor. 

44. τῇ συνοδίᾳ. “The caravan.” The inhabitants of a village, 
or of several neighbouring villages, formed themselves into a 
caravan, and travelled together. The Nazareth caravan was so 
long that it took a whole day to look through it. The caravans 
went up singing psalms, especially the “songs of degrees” (Ps. 
CXX.—Cxxxiv.): but they would come back with less solemnity. It 
was probably when the caravan halted for the night that He was 
missed. At the present day the women commonly start first, and 
the men follow ; the little children being with the mothers, and the 
older with either. If this was the case then, Mary might fancy that 
He was with Joseph, and Joseph that He was with Mary. Tristram, 
Eastern Customs in Bible Lands, p. 56. 

ἡμέρας ὁδόν. In LXX ὁδὸν ἡμέρα: (Num. xi. 31; 1 Kings xix. 4). Comp. 
πορείαν ἡμέρας μιᾶς (Jon. ili. 4). 

The compound ἀνεζήτουν expresses thoroughness (Acts xi. 25; Job iii. 4, 
x. 6; 2 Mac. xiii. 21). 

ovyyevetow.. A barbarous form of dat. plur. found also Mk. vi. 4 and 
1 Mac. x. 89. For γνωστοῖς see on xxiii. 49. 





76 THE GOSPEL ACCORDING TO S. LUKE [11. 45-47, 


45. μὴ εὑρόντες. “ Because they did not find”: see on iii. 9. 
—inéotpepav ἀναζητοῦντες. The turning back was a single act, the 
seeking continued a long time. Comp. Mk. vill. 11, x. 2. Insuch 
cases the pres. part. is not virtually fut., as if it meant “in order to 
seek.” The seeking was present directly the turning back took 
place. Win. xlv. 1. Ὁ, p. 429. For ὑπέστρεψαν see small print on 
1. 56, and for ἐγένετο see detached note after ch. 1. 

46. ἡμέρας τρεῖς. These are reckoned in three ways. (1) One 
day out, at the end of which the Child is missed; one day back; 
and on the third the finding. This is probably correct. (2) One 
day’s search on the journey back ; one day’s search in Jerusalem ; 
and on the third the finding. (3) Two days’ search in Jerusalem, 
and then the finding. This is improbable. Jerusalem was not a 
large place, and less than a day would probably suffice. We may 
understand that on all three days Jesus was in the temple with the 
doctors. Godet conjectures that He there had an experience 
similar to that of Jacob at Bethel (Gen. xxviii. to-22): “God 
became more intimately zs God, 7s Father.” There is no 
evidence. 

ἐν τῷ ἱερῷ: Not in a synagogue, if there was one in the temple 
enclosure, but probably on the terrace, where members of the 
Sanhedrin gave public instruction on sabbaths and festivals. If 
this is correct, His parents had left on the third day, and the 
Passover was still going on. If all had been over, this public 
teaching would have ceased. 

καθεζόμενον. Asa learner, not asateacher. St. Paul sat “at 
the feet of Gamaliel” (Acts xxii. 3). Jesus probably sat on the 
ground, while the Rabbis sat on benches or stood.—ev μέσῳ. See 
on vill. 7. Not dignitatis causa (Beng.) or as doctor doctorum 
(Calov.), but because there were teachers on each side, possibly in 
a semicircle. The point is that He was not hidden, but where He 
could easily be found. For a list of distinguished persons who 
may have been present, see Farrar, LZ. of Christ, 1. ch. vi., from 
Sepp, Leben Jesu, i. ὃ τῇ. Of biblical personages, Symeon, 
Gamaliel, Annas, Caiaphas, Nicodemus, and Joseph of Arimathea 
are possibilities. 

ἀκούοντα αὐτῶν καὶ ἐπερωτῶντα αὐτούς. Note that the hearing is 
placed first, indicating that He was there as a learner ; and it was 
as such that He questioned them. It was the usual mode of 
instruction that the pupil should ask as well as answer questions. 
A holy thirst for knowledge, especially of sacred things, would 
prompt His inquiries. The Avadic Gospel of the Infancy represents 
Him as instructing them in the statutes of the Law and the 
mysteries of the Prophets, as well as in astronomy. medicine, 
physics, and metaphysics (1.-lii.). See on ili. το. 

47. ἐξίσταντο. A strong word expressing great amazement: 











11. 47-49.] THE GOSPEL OF THE INFANCY 99 


viii. 56; Acts ii. 7, 12, vill. 13, ix. 21. For ἐπί comp. Wisd. v. 2 
and the ἐπί which Lk. commonly uses after θαυμάζειν (see on ver. 
33); and for πάντες ot ἀκούοντες see On i. 66.---συνέσει. “ Intelli- 
gence”; an application of the σοφία with which He was ever being 
filled (ver. 40): see Lft. on Col. i. 9.---ὀἀποκρίσεσιν. His replies 
would show His wonderful intellectual and spiritual development. 
The vanity of Josephus (Vita, 2) and of Bellarmine (Via, pp. 
28-30, ed. Déllinger und Reusch, Bonn, 1887) leads them to 
record similar amazement respecting themselves. 

48. ἰδόντες. Return to the original subject, οἱ yovets.—éfe- 
πλάγησαν. Another strong expression: ix. 43; Acts ΧΙ]. 12. 
They were astonished at finding Him there, and thus occupied, 
apparently without thought of them. 

ἡ μήτηρ αὐτοῦ. It was most natural that she should be the first 
to speak. Her reproachful question perhaps contains in it a vein 
of self-reproach. She and Joseph had appeared to be negligent. 

ζητοῦμεν. “Are seeking”: the pain of the anxiety has not yet 
quite ceased. For καὶ ἐγώ see on xvi. 9. 


Νὰ B read ζητοῦμεν, which WH. adopt. Almost all other editors follow 
almost all other authorities in reading ἐζητοῦμεν. 


ὀδυνώμενοι. ‘In great anguish” of mind, as in Acts xx. 38 and 
Zech. xii. 10; of body and mind, xvi. 24, 25; comp. Rom. ix. 2; 
1 Tim. vi. 10. The ῥομφαία (ver. 35) has already begun its work. 
Anguish cannot be reasonable. But they might have been sure 
that the Child who was to be the Messiah could not be lost. This 
agrees with ver. 50. 

49. ti ὅτι ἐζητεῖτέ pe; Not a reproof, but an expression of 
surprise: comp. Mk. ii. 16. He is not surprised at their coming 
back for Him, but at their not knowing where to find Him. 


Here also δὲ has the pres. ζητεῖτε. 


ἐν τοῖς τοῦ πατρός pov. “Engaged in My Father’s business” is 
a possible translation: comp. τὰ τοῦ Θεοῦ (Mt. xvi. 23; Mk. viii. 
33); τὰ τοῦ Κυρίου (1 Cor. vii. 32, 34). But “in My Father’s house” 
is probably right, as in Gen. xli. σι. Irenzeus (ev. v. 36. 2) para- 
phrases the ἐν τῇ οἰκίᾳ of Jn. xiv. 2 by ἐν τοῖς : comp. ἐν τοῖς ᾿Αμάν 
(Esth. vii. 9); ἐν τοῖς αὐτοῦ (Job xviii. 19); τὰ Λύκωνος (Zhroc. i. 
76). Other illustrations in Wetst. Arm. and Diatess-Tat. have 
in domo patris met. The words indicate His surprise that His 
parents did not know weve to find Him. His Father’s business 
could have been done elsewhere. There is a gentle but decisive 
correction of His Mother’s words, “ Thy fa¢Her and I,” in the reply, 
“ Where should a child be (det), but in his father’s house? and My 
Father is God.” For the Set see on iv. 43. It is notable that the 
first recorded words of the Messiah are an expression of His Divine 


78 THE GOSPEL ACCORDING TO 5. LUKE [1|. 49-52. 


Sonship as man; and His question implies that they knew it, or 
ought to know it. But there is nothing which implies that He had 
just received a revelation of this relationship. These first recorded 
words are the kernel of the whole narrative, and the cause of its 
having been preserved. They must mean more than that Jesus is 
a son of Abraham, and therefore has God as His Father. His 
parents would easily have understood so simple a statement as 
that. 

50. οὐ συνῆκαν τὸ ῥῆμα. Lrgo non ex illis hoc didicerat (Beng.). 
There is nothing inconsistent in this. They learnt only gradually 
what His Messiahship involved, and this is one stage in the process. 
From the point of view of her subsequent knowledge, Mary recog: 
nized that at this stage she and Joseph had not understood. This 
verse, especially when combined with the next, shows clearly who 
was the source of Lk.’s information.! Comp. ix. 45 and xviii. 34. 

51. ἦν swotaccdpevos. This sums up the condition of the 
Messiah during the next seventeen years. The analytical tense 
gives prominence to the continuance of the subjection: comp. i. 
18, 20, 21. For ὑποτάσσειν comp. x. 17, 20. 

αὐτοῖς. The last mention of Joseph. He was almost certainly 
dead before Christ’s public ministry began; but this statement of 
continued subjection to him and Mary probably covers some years. 
The main object of the statement, however, may be to remove the 
impression that in His reply (ver. 49) Jesus resents, or henceforward 
repudiates, their authority over Him. Comp. Ign. d/agz. xiii, 

διετήρε. Expresses careful and continual keeping. Gen. 
XXXVll, Ir is a close parallel: comp. Acts xv. 29. We must not 
confine πάντα τὰ ῥήματα to vv. 48, 49; the phrase is probably used 
in the Hebraistic sense of ‘things spoken of.” Comp. 1. 65, ii. 19; 
Acts v. 32: but in all these cases “sayings” is more possible than 
here. Still more so in Dan. vii. 28: τὸ ῥῆμα ἐν τῇ καρδίᾳ μου 
διετήρησα [? cvvernpyoa]. Syr-Sin. omits “in her heart.” 

52. The verse is very similar to 1 Sam. ii. 26, of which it is 
perhaps a quotation. See Athan. Con. Avian. 111. 51, p. 203, ed. 
Bright ; Card. Newman, Select Treatises of S. Athan. i. p. 419; 
Wace & Schaff, p. 421; Pearson, Ox the Creed, art. 111. p. 160. 

"Ingots. The growth is very clearly marked throughout: τὸ 
βρέφος (ver. 16); τὸ παιδίον (ver. 40); Ἰησοῦς 6 παῖς (ver. 43); 
ἸΙησοῦς (ver. 52). Von statim plena statura, ut Protoplasti, appa- 
ruit: sed omnes xtatis gradus sanctificavit. Senectus eum non decebat 
(Beng.). Schaff, Zhe Person of Christ, pp. 10-17, Nisbet, 1880. 


1 «‘ This fine tender picture, in which neither truth to nature, nor the beauty 
which that implies, is violated in a single line, . . . cannot have been devised 
by human hands, which, when left to themselves, were always betrayed into 
coarseness and exaggeration, as shown by the apocryphal gospels” (Keim, /es. 
of Naz., Eng tr. ii. p. 137). 














11. 52.} THE GOSPEL OF THE INFANCY 79 


προέκοπτεν. Here only in the Gospels, and elsewhere in N.T. 
only in S. Paul (Rom. xiii. 12; Gal. i. 14; 2 Tim. il. 16, iii. 9, 13). 
The metaphor probably comes from pioneers cutting in front; but 
some refer it to engthening by hammering. Hence the meaning of 
“promote”: but more often it is intransitive, as always in N.T. 
Actual growth is expressed by the word, and to explain it of 
progressive manifestation is inadequate. Hooker, αὶ. Pol. bk. v. 

. I-3. 
3 σοφίᾳ. Not “knowledge” but “ wisdom,” which includes know- 
ledge: it is used of the wisdom of the Egyptians (Acts vil. 22). 
Jesus was capable of growth in learning; e.g. He increased in 
learning through experience in suffering: ἔμαθεν ἀφ᾽ ὧν ἔπαθεν 
(Heb. v. 8, where see Westcott’s notes). 

ἡλικίᾳ. Not “age,” which is probably the meaning xii. 25 and 
Mt. vi. 27, but would be rather an empty truism here. Rather, 
“stature,” aS in xix. 3: sustam proceritatem nactus est ac decoram 
(Beng.). His intellectual and moral growth (σοφία), as well as His 
physical growth (ἡλικία), was perfect. The προέκοπτε ἡλικίᾳ corre- 
sponds to ἐμεγαλύνετο (in some copies ἐπορεύετο μεγαλυνόμενον) in 
1 Sam. ii. 26. See Martensen, Chr. Dogm. § 142. 

χάριτι. “ Goodwill, favour, loving-kindness” (ver. 40, 1. 30; 
Acts iv. 33, Vil. 10): see on iv. 22. That He advanced in favour 
with God plainly indicates that there was moral and spiritual 
growth. At each stage He was perfect for that stage, but the 
perfection of a child is inferior to the perfection of a man; it is 
the difference between perfect innocence and perfect holiness. He 
was perfectly (τελέως) man, as set forth in the Council of Constan- 
tinople (a.D. 381) against Apollinaris, who held that in Jesus the 
Divine Logos was a substitute fora human soul. In that case an 
increase in σοφία and in χάρις παρὰ Θεῷ would have been incon- 
ceivable, as Pearson points out (Ox the Creed, art. 111. Ὁ. 160; comp. 
E. Harold Browne, Lxp. of the XXXIX. Articles, iv. 2. 4). 

kat ἀνθρώποις. Nothing of the kind is said of John (i. 66, 80); 
his sternness and his retirement into the desert prevented it. But 
an absolutely perfect human being living among men could not 
fail to be attractive until His public ministry brought Him into 
collision with their prejudices and 51η5.}1 Comp. what Josephus 
says of the development of Moses (Azz¢. 11. 9. 6); also the promise 
made in Prov. iii. 4 to him who keeps mercy and truth: “so shalt 

1 Pearson in a long note gives the chief items of evidence as to the primitive 
belief that Is. lili. 2, 3 was to be understood literally of the personal appearance 
of Jesus as ‘‘a personage no way amiable ; an aspect, indeed, rather uncomely.” 
. . . ‘But what the aspect of His outward appearance was, because the Scrip- 
tures are silent, we cannot now know” (Ox the Creed, art. ii. pp. 87, 88). 


Lange has some good remarks on the ‘‘ master-stroke of Divine wisdom ” 
which caused Jesus to be brought up at Nazareth (Z. of Christ, Eng. tr. i. pp. 


317, 324). 


$0 THE GOSPEL ACCORDING TO 5. LUKE (II. 52-111. 1, 


thou find favour and good understanding in the sight of God and 
man "-- ἐνώπιον Κυρίου καὶ ἀνθρώπων. 

For answers to the objections urged by Strauss against the 
historical character of this narrative see Hase, Gesch. Jesu, § 28, 
p. 280, ed. 1891. 


III. 1-IX. 50. THE MINISTRY. 


III. 1-22. The External Preparation for the Ministry of the 
Christ: the Ministry of John the Baptist, Mt. iii. 1-12; Mk, 
1. 1-8; Jn. 1. 15-28. 

Hic quasi scena N.T. panditur is Bengel’s illuminative remark. 
“Tt was the glory of John the Baptist to have revived the function 
of the prophet” (ως Homo, p. 2); and it is difficult for us to 
realize what that meant. A nation, which from Samuel to Malachi 
had scarcely ever been without a living oracle of God, had for 
three or four centuries never heard the voice of a Prophet. It 
seemed as if Jehovah had withdrawn from His people. The 
breaking of this oppressive silence by the voice of the Baptist 
caused a thrill through the whole Jewish population throughout 
the world. Lk. shows his appreciation of the magnitude of the 
crisis by the sixfold attempt to give it an exact date. Of the four 
Evangelists he is the only one to whom the title of historian in the 
full sense of the term can be given; and of Christian writers he is 
the first who tries to fit the Gospel history into the history of the 
world. It is with a similar wish to do justice to a crisis that 
Thucydides gives a sixfold date of the entry of the Thebans into- 
Plateea, by which the thirty years’ truce was manifestly broken and 
the Peloponnesian War begun (ii. 2; comp. v. 20). 

The section is carefully arranged. First the Date (1, 2); then 
a Description of the new Prophet (3-6); then an account of his 
Preaching and its Effects (7-17) ; and an Explanation as to how it 
came to an End (18-20). He baptizes the Christ (21, 22). 


1,2. The Date. The event that is thus elaborately dated is 
the appearance of the new Prophet, not the beginning of Christ’s 
ministry. See below on the conclusion of ver. 2. Ellicott con- 
siders it the date of the captivity of the Baptist. This had been 
advocated by Wieseler in his Synopsis (ii. ch. ii. Eng. tr. p. 
178), but he abandoned it in his Beztrdége. Others would make 
it refer to Christ’s baptism, which may have followed closely 





1τ|. 1.} PREPARATION FOR THE MINISTRY 8I 


upon John’s first appearance as a preacher (Caspari, Chron. Einl. 
§ 33, Eng. tr. p. 41). But the interval between the beginning of 
John’s ministry and his baptizing Jesus cannot be determined 
Some estimate it at one month, others at six months, because John 
was six months older than Jesus (Lewin, /as¢i Sacri, 1171). Weiss 
(Leben Jesu, I. 11. 8, Eng. tr. 1. p. 316) shows that the interval was 
not more than six months. ‘The appearance of one who seemed 
to be a Prophet soon attracted immense attention; and when 
large numbers accepted his doctrine and baptisin, it became 
imperative that the hierarchy should make inquiry as to his 
authority and claims. But it appears from Jn. i. 19-28 that the 
first investigation made by the Sanhedrin was about the time when 
the Baptist met Jesus. In neither case can year or time of year 
be determined. /f Jesus was born towards the end, John about 
the middle, of 749 (B.c. 5), then John might begin to preach about 
the middle of 779, and Jesus be baptized early in 780 (A.D. 27). 


It is little or no confirmation of this result that both the Greek and the 
Roman Churches celebrate the Baptism of Christ on Jan. 6th. Originally, the 
Nativity, the Visit of the Magi, and the Baptism were all celebrated on Jan. &h. 
When Dec. 25th was adopted as the date of the Nativity, the Roman Church 
continued to celebrate the Baptism with the Epiphany to the Gentiles on Jan. 
6th, while the Greek Church transferred the latter along with the Nativity to 
Dec. 25th, commemorating the Baptism alone on Jan. 6th. The fact that both 
the Eastern and the Western Church have concurred in celebrating the Baptism 
on Jan. 6th seems at first sight to be imposing testimony. But there is little 
doubt that all trustworthy evidence had perished before any of these dates were 
selected.! 

Instead of the elaborate dates given in these first two verses, Mt. (iii. 1) has 
simply "Ev δὲ rats ἡμέραις ἐκείναις, while Mk. (i. 4) has nothing. Comp. the 
somewhat similar dating of the erection of Solomon’s temple (1 Kings vi. 1). 
Beng. says of this date, Apocha ecclestex omnium maxima. Hic quast scena N.T. 
panditur. Ne natevitatis quidem, aut mortis, resurrectionts, ascenstonts christ? 
tempus lam preecise definitur. 


1. Ἐν ἔτει δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος. 
He naturally begins with the Roman Empire, and then takes the 
local governors, civil and ecclesiastical. ‘Now in the 15th year 
of the reign of Tiberius Ceesar,” or “of Tiberius as Cesar.” Is the 
15th year to be counted from the death of Augustus, Aug. roth, 
A.U.C. 767, A.D. 14? or from the time when he was associated 
with Augustus as joint ruler at the end of 764 or beginning of 
765, A.D. 11 or 12? It is impossible to determine this with 
certainty. Good authorities (Zumpt, Wieseler, Weiss) plead for 
the latter reckoning, which makes the Gospel chronology as a 
whole run more smoothly; but it is intrinsically less probable, 


1 For the chief data respecting the limits of our Lord’s life see Lft. 
Biblical Essays, p. 58, note; and on Lk.’s chronology in these verses see 
Ewald, st. of Israel, vi., Eng. tr. p. 149, and Lange. Z. of C. bk. ii. pt. 1:1, 
§ 1, 1. p. ae 


“ 


82 THE GOSPEL ACCORDING TO S. LUKE [11T. 1. 


and seems to be inconsistent with the statements of Tacitus and 
Suetonius. See Hastings, D.B. i. p. 405. 


The main points are these. 1. Tiberius was not joint 2Amferor with 
Augustus ; he was associated with him only in respect of the provinces and 
armies: ut provinctas cum Augusto communiter administraret, simulque 
censum ageret (Suet. 716. xxi.); ut xguum et jus tn omnibus provincits 
exercitibusque esset (Vell. Paterc. 11. 121); μά, collega impertt, consors 
tribunicie protestatis adsumttur, omnisque per exercitus ostentatur (Tac. Ann. 
i. 3.33 comp. i. 11. 2 and ili. 56. 2). 2. It is clear from Tacitus (Amz. i. 5-7) 
that, when Augustus died, 72berius was not regarded by himself or by others as 
already Emperor. Suetonius confirms this by saying that Tiberius, while 
manifestly getting the imperial power into his hands, for a time refused the 
offer of it (726. xxiv.). 3. No instance is known of reckoning the reign of 
Tiberius from his association with Augustus. The coins of Anticch, Lk.’s own 
city, which helped to convert Wieseler from the one view to the other by 
seeming to date the reign of Tiberius from the association, are not admitted by 
Eckhel to be genuine. On the other hand, there are coins of Antioch which 
date the reign of Tiberius from the death of Augustus. It remains, therefore, 
that, although to reckon from the association was a possible method, especially 
in the provinces, for there Tiberius had been really a consort of Augustus, yet 
it is more probable that Lk. reckons in the usual way from the death of the 
predecessor (see Wieseler, Chron. Synop. ii. ch. 11. ; Keim, Jesus of Naz. ii. 
pp. 381, 382; Lewin, Fast Sacrz, 1044; Sanday, Fourth Gospel, p. 65). 
Fifteen years from the death of Augustus would be a.D. 29, at which time our 
Lord would probably be 32 years of age, which sufficiently agrees with Lk.’s 
‘about 30” (ver. 23). / the earlier date is admissible, the agreement becomes 
exact, 


ἡγεμονίας. Quite a vague term, and applicable to the rule of 
emperor, king, /egatus, or procurator, as is shown by Jos. Anz. 
ΧΙ 4. 2, and by the use of ἡγεμῶν in N.T.: xx. 20, xxl. 123 
Acts xxiii. 24, 26, 33,.etc. ‘Wieseler is: alone 1m seeingwanyiaid 
word (instead of μοναρχία), and in καῖσαρ (instead of Σεβαστός), 
evidence that the co-regency of Tiberius is meant (Bezfrage 2. 
richtigen Wirdigung ad. Evan. 1869, pp. 191-194). From the 
Emperor Lk. passes to the local governor under him. 

ἡγεμονεύοντος. ‘The more exact ἐπιτροπεύοντος of D and other 
authorities is an obvious correction to mark his office with pre- 
cision: ézitpotos=procurator. Pilate succeeded Valerius Gratus 
A.D. 25, and was recalled a.p. 36 or 37 by Tiberius, who died, 
March A.D. 37, before Pilate reached Rome. Having mentioned 
the Roman officials, Lk. next gives the local national rulers. 

τετραρχοῦντος. ‘The word occurs nowhere else in N.T., but is 
used by Josephus of Philip, tetrarch of Trachonitis (B. 7. iil. το. 7). 
The title tetrarch was at first used literally of the governor of a 
fourth ; e.g. of one of the four provinces of Thessaly (Eur. Adz. 
1154), or one of the fourths into which each of the three divisions 
of Galatia were divided (Strabo, 430, 540, 560, 567). But after- 
wards it came to mean the governor of any division, as a third or 
a half, or of any small country; any ruler not a βασιλεύς (Hor 





Tir. 1.] PREPARATION FOR THE MINISTRY 83 


Sat. i. 3. 12). Such seems to be the meaning here; but it may 
be used in its literal sense, Pilate’s province representing the 
fourth tetrarchy, viz. the dominions of Archelaus. 


In ἃ we have the singular rendering: 2 anno guintodectmo ducatus Teberi 
Cexsaris procurante Pontio Pilato Judexz, quaterducatus Galilex Herode. 


Ἡρῴδου. Antipas, son of Herod the Great and Malthace the 
Samaritan. See small print on i. 5 for the iota subscript. Two 
inscriptions have been found, one at Cos and one at Delos, which 
almost certainly refer to him as tetrarch, and son of Herod the 
king (Schiirer, Jewish People in the 1. of J. Ὁ. I. vol. ii. p. 17). 
His coins have the title tetrarch, and, like those of his father, bear 
no image. Herod Philip was the first to have any portrait on the 
coins of a Jewish prince. He had the images of Augustus and 
Tiberius put upon his coins. As his dominions were wholly 
heathen, this would cause little scandal. He even went so far as 
to put the temple of Augustus at Panias on his coins. Herod 
Antipas was made tetrarch of Perea and Galilee, B.c. 4 (Jos. Ant. 
xvii. 11. 4; B./. ii. 6. 3). As he ruled this district until a.p. 39 
or 40, the whole of Christ’s life falls within his reign, and nearly 
the whole of Christ’s ministry took place within his dominions. 
For his character see on xill. 32. He was by courtesy allowed 
the title of βασιλεύς (Mk. vi. 14); and as Agrippa had obtained 
this by right, Antipas and Herodias went to Rome, A.D. 39, to try 
and get the courtesy title made a real one by Caligula. The 
attempt led to his banishment, the details of which are uncertain, 
for Josephus makes inconsistent statements. Either he was 
banished at Baie, a.D. 39, to Lugdunum (Ant. xviii. 7. 2), or he 
had a second audience with Caligula αὐ Lugdunum, a.p. 40, and 
was banished to Spain (B. /. 11. 9. 6). The latter is probably 
correct (Lewin, /astt Sacri, 1561). But see Farrar, Herods, p. 178. 

Φιλίππους Herod Philip, son of Herod the Great and Cleo- 
patra. He reigned for nearly 37 years, B.C. 4 to A.D. 33, when he 
’ died at Julias, which he had built and named in honour of the 
infamous Julia, d. of Augustus and wife of Tiberius. He was the 
builder of Czsarea Philippi (ZB. /. 11. 9. 1), and was the best of the 
Herods (Az¢. xviil. 4. 6). He married his niece Salome soon 
after she had danced for the head of the Baptist, ¢ a.p. 31 (Anz. 
xviii. 5. 4). Trachonitis (τραχών Ξε τραχὺς καὶ πετρώδης τόπος) 
derived its name from the rugged character of the country. It lay 
N.E. of Galilee in the direction of Damascus, and its inhabitants 
were skilled archers and very often banditti (Azz. xv. το. 1). The 
expression τῆς “Ir. καὶ Tp. χώρας, “the vegion of Iturea and 
Trachonitis,” seems to indicate that more than these two is 
included ; probably Auranitis and Batanza. ‘Irvpaia, both here 
and perhaps everywhere, is an adjective. Farrar, p. 164. 








84 THE GOSPEL ACCORDING TO 5. LUKE [1Π1.1, 3. 


Λυσανίου τῆς ᾿Αβιληνῆς tetp. Not merely Strauss, Gfrorer, B. 
Bauer, and Hilgenfeld, but even Keim and Holtzmann, attribute 
to Lk. the gross chronological blunder of supposing that Lysanias, 
son of Ptolemy, who ruled this region previous to B.c. 36, when he 
was killed by M. Antony, is still reigning 60 years after his death. 
Such a mistake is very improbable; and the only difficulty about 
Lk.’s statement is that we have no indisputable evidence of this 
tetrarch Lysanias. D.C.G. art. “ Lysanias.” 


But 1. Lysanias, son of Ptolemy, was styled 42g and not tetrarch, and the 
seat of his kingdom was Chadczs in Coele-Syria, not Abila in Abilene. 2. It is 
pure assumption that no one of his name ever ruled in these parts afterwards. 
3. Josephus (Azz. xix. 5. 1) speaks of ‘‘ Abila of Lysanias,” and (xx. 7. 1) of a 
tetrarchy of Lysanias (comp. &. /. ii. 11. 5, 12. 8); and as the son of Ptolemy 
was not called tetrarch, nor was connected with Abila, and, moreover, reigned 
for only 5 or 6 years, it is improbable that ‘‘ Abila of Lysanias” was called 
after him. Therefore these passages in Josephus confirm rather than oppose Lk. 
4. A medal found by Pococke designates Lysanias ‘‘ ¢e¢rvarch and high priest.” 
If this refers to either, it is more likely to refer to Lk.’s Lysanias. 5. Two 
inscriptions exist, one of which proves that Lysanias, the son of Ptolemy, 
left children ; the other, that at the time when Tiberius was associated with 
Augustus there was a ‘‘¢etrarch Lysanias” (Boeckh, Corp. znscr. Gr. 4523, 
4521). See Davidson, /ntr. to N.7. i. pp. 214-221, Ist ed.; Rawlinson, 
Bampton Lectures for 1859, p. 203; Wieseler in Herzog,? i. pp. 87-89; and 
the reff. in Thayer’s Grimm under Λυσανίας. 


2. ἐπὶ ἀρχιερέως “Avva καὶ Καιάφα. Lk. now passes to the 
ecclesiastical rulers. The singular is probably not accidental, and 
certainly not ironical. ‘Under the high priest Annas-Caiaphas,” 
which means that between them they discharged the duties, or that 
each of them in different senses was regarded high priest, Annas 
de jure (Acts iv. 6) and Caiaphas de facto (Jn. xi. 49). 


Annas had held office A.D. 7-14, when he had been deposed by Valerius 
Gratus, the predecessor of Pilate, who set up in succession Ismael, Eleazar 
(son of Annas), Simon, and Joseph surnamed Caiaphas, who held office A.D. 
18-36, when he was deposed by Vitellius. Four more sons of Annas succeeded 
Caiaphas, the last of whom (another Annas) put to death James the ‘‘ brother 
of the Lord” and the first bishop of Jerusalem. It is manifest that Annas 
retained very great influence, and sometimes acted as high priest. ‘* Annas 
the high priest was there, and Caiaphas, and John, and Alexander, and as 
many as were of the kindred of the high priest” (Acts iv. 6). Perhaps, so far 
as it was safe to do so, he was encouraged to ignore the Roman appointments and 
to continue in office during the high priesthoods of his successors. This would 
be especially easy when his own son-in-law or son happened to be the Roman 
nominee.! There were no less than twenty-eight high priests from the time of 
Herod the Great to the capture of Jerusalem by Titus (Jos. Av. xx. 10). 


ἐγένετο ῥῆμα Θεοῦ ἐπὶ ᾿Ιωάνην. It is clear from this that what 
Lk. is anxious to date with precision is not any event in the life 
of the Messiah, but the appearance of the new Prophet, who was 


1 Josephus says that David appointed Zadok high priest per’ ᾿Αβιαθάρον, 
Φίλος γὰρ ἦν αὐτῳ (Ant, vii. 5. 4). See Lft. Bzb/ical Essays, p. 163. 














ITI. 2, 3.] PREPARATION FOR THE MINISTRY 85 


to be the Messiah’s herald, and who was by some mistaken for 
the Messiah. John’s preaching and baptizing is an epoch with 
Lk. (Acts i. 22, x. 37, xill. 24). As distinct from ὁ λόγος τοῦ 
Θεοῦ, which means the Gospel message as a whole (see on 
Viii. 11), ῥῆμα Θεοῦ means some particular utterance (Mt. iv. 4; 
comp. Lk. xxii. 61). The phrase γίνεσθαι ῥῆμα Κυρίου (not Θεοῦ) 
is freq. in LXX (Gen. xv. 1; 1 Sam. xv. 10; 2 Sam. vil. 4; 1 Kings 
XVii. 2, 8, xvill. I, xx. 28, etc.) ; also γίνεσθαι λόγον Κυρίου (2 Sam. 
Sevens ΠΡ Vi, 11) ΧΠ 22. ΧΙ 20, xvi. 1, Εἰς) It isi the 
O.T. formula to express Divine inspiration. In such cases the 
phrase is almost always followed by πρός : but in τ Chron. xxii. 8 (?) 
and Jer. i. 1 we have ἐπί Jer. i. 1 is a close parallel to this: τὸ 
ῥῆμα Tov Θεοῦ ὃ ἐγένετο ἐπὶ ᾿Ιερεμίαν. The phrase occurs nowhere 
else in N.T. 

᾿Ιωάνην τὸν Ζαχαρίου υἱόν. Lk. alone describes the Baptist thus. 
No other N.T. writer mentions Zacharias.—ev τῇ ἐρήμῳ. The one 
mentioned as his abode (i. 80). Both AV. and RV. rather obscure 
this by using “deserts” in i. 80 and “wilderness” here. Mt. calls 
it “the wilderness of Judea” (iil. 1). It is the Jeshimon of 1 Sam. 
xxiii. 19. See D.#.? art. ‘ Arabah,” and Stanley, Szz. & Pal. p. 310. 

8-6. Description of the New Prophet. Lk. omits the state- 
ments about his dress and food (Mt. ili. 4; Mk. 1. 6), and also the 
going out of the people of Jerusalem and Judza to him (Mt. iii. 5 ; 
Mk. i. 5). The famous account of the Baptist in Jos. Amz. xviil. 
5. 2 should be compared. It may have been altered by Christian 
scribes, but its divergence from the Gospel narrative as to the 
motive for imprisoning and killing John, is in favour of its origin- 
ality. See Hastings, D.Z. i. p. 240. 

8. πᾶσαν περίχωρον τοῦ “lopddvov. The same as “the p/ain of 
Jordan,” which is thus rendered in LXX Gen. xiii. 10, 11; by τῷ 
περιχώρῳ tov ’I., 2 Chron. iv. 17; and by τῷ περιοίκῳ τοῦ ’I., 1 
Kings vil. 46. The expression covers a considerable portion of the 
Jordan valley at least as far north as Succoth (2 Chron. iv. 17). 
The Baptist, therefore, moved north from the limestone desert on 
the W. shore of the Dead Sea, and perhaps went almost the whole 
length of the valley to the confines of the Sea of Galilee. For 
* Bethany (Beth-Anijah=‘ House of Shipping’) beyond Jordan” 
must have been near Galilee (Jn. i. 28), and is supposed by 
Conder to be the same as Bashan (Handbook of the Bible, pp. 315, 
320). See, however, D.Z.? art. “ Bethabara.” John was some- 
times on one bank and sometimes on the other, for we read of his 
working in Perzea (Jn. x. 40). His selection of the valley of the 


1<¢This part of John’s ministry, viz. his work as a reformer, Josephus has 
brought out prominently ; while he has entirely failed to notice the indelible 
stamp of the Baptist’s labours left upon the history of the Theocracy ” (Neander, 
2.7.6. 8.34). 


86 THE GOSPEL ACCORDING TO 5. LUKE [TIL 3, 4 


Jordan as his sphere of work was partly determined by the need of 
water for immersion. Stanley, Siz. G Pal. p. 312. 

κηρύσσων... . ἁμαρτιῶν. Verbatim as Mk. i. 4. Nowhere in 
N.T. has κηρύσσειν its primary meaning of “act as a herald”; but 
either “proclaim openly” (viii. 39, xii. 3; Mk. i. 45, etc.) or 
"preach: the Gospel.” ΜΈ ΧΙ τ; Mk. iii. τὰ; Rom? ἘΠ ἢ π᾿ 
etc.). To “preach baptism” is to preach the necessity or value of 
baptism ; and “repentance baptism” (βάπτισμα μετανοίας) is bap- 
tism connected with repentance as being an external symbol of the 
inward change (Acts xiii. 24, xix. 4). The repentance precedes 
the baptism, which seals it and reminds the baptized of his new 
obligations. To submit to this baptism was to confess that one 
was a sinner, and to pledge oneself to a new life. The “change 
of mind”! (μετάνοια) has reference both to past deeds and to future 
purposes, and is the result of a realization of their true moral 
significance (Wsctt. on Heb. vi. 1, 6, xii. 17). This inward 
change is specially insisted upon in the account of John’s preach- 
ing in Jos. Amz. xvill. 5. 2. The word is rare in Mt. (iii. 8, 11) 
and Mk. (i. 4), and does not occur in Jn. It is freq. in Lk. (ver. 8, 
Vo (32, ΧΡ. 7; xxiv. 473 Acts ’v. 21, xi. τ; Εἰ “We find’ apm 
Jos. An/. xiii. 11. 3 of Aristobulus after the murder of his brother ; 
in Plut. Fevicles, x., of the Athenians after the banishment of 
Cimon ; and in Thuc. iil. 36. 3 of the Athenians after the sentence 
on Mitylene. See American Ch. Rev. No. 134, pp. 143 ff. John’s 
“repentance baptism” was eis ἄφεσιν ἀμαρτιῶν. This was its 
purpose, assuring the penitent of forgiveness, and of deliverance 
from the burden, penalty, and bondage of sin (Trench, Sym. xxxiii.; 
Crem. Lex. p. 297: comp. Lk. 1.77; Acts 1.938; Hebsx 18): 

4. ἐν βίβλῳ λόγων. With the exception of Phil. iv. 3, ἐν βίβλῳ 
is peculiar to Lk. (xx. 42; Acts i. 20, vil. 42). The form BiBXos_ 
is usual where the meaning is a writing or document, βύβλος where 
the plant or papyrus as writing material is intended (Hdt. 11. 96. 3, 
v. 58. 3). For λόγοι in the sense of the “utterances of a teacher 
or prophet” comp. Acts xx. 35; Amos i. 1. 

φωνὴ βοῶντος... τὰς τρίβους αὐτοῦ. From Mt. iii. 3 and Mk. 
i. 3 we see that, in the tradition of which all three make use, these 
words were quoted as applying to the Baptist. This is therefore 
a primitive interpretation; and we learn from Jn. i. 23 that it 
originated with the Baptist himself. John was a φωνή making 
known the Λόγος. “The whole man was a sermon.” The message 
was more than the messenger, and hence the messenger is regarded 


1 Lactantius, in writing de Penitentia prefers reszpiscentia as a better, al- 
though still inadequate, rendering. J/s enzm quem factt sut penitet, errorem 
suum pristinum intelligit ; tdeogue Grect melius et significantius μετάνοιαν 
dicunt, quam nos latine possumus resipiscentiam azcere. Restpisctt enim at 
mentem suam yuast ab insania rectpit, etc. (Div. Just. vi. 24. 6). 





ΤΙ. 4-6.] PREPARATION FOR THE MINISTRY 87 


as mainly a voice. Jn. has εὐθύνατε for εὐθείας ποιεῖτε (i. 23), and 
this looks as if he were translating direct from the Hebrew, which 
has one word and not two. The quotation in the other three is 
identical, and (with the substitution of αὐτοῦ for τοῦ Θεοῦ [ἡμῶν]) 
verbatim as LXX. Lk. quotes Is. xl. 4, 5 as well as xl. 3, and 
here slightly varies from LXX, having εὐθείας for εὐθεῖαν, and αἱ 
τραχεῖαι εἰς ὁδοὺς λείας for ἡ τραχεῖα εἰς πεδία.1 

ἐν τῇ ἐρήμῳ. It is possible to take these words with ἑτοιμάσατε 
rather than with φωνὴ βοῶντος : but here, as in Mt. and Mk., the 
latter arrangement is more natural—vox clamantis in deserto. 
Barnabas (ix. 3) connects them with βοῶντος. It is evident from 
the scenery which is mentioned that it is in a desert that the road 
for the coming King has to be made. ‘The details symbolize the 
moral obstacles which have to be removed by the repentance 
baptism of John, in order to prepare the people for the reception 
of the Messiah, or (as some prefer) of Jehovah (Is. xxxv. 8-10). 
That Lk. means the Messiah is shown by the substitution of αὐτοῦ 
for τοῦ Θεοῦ : and that this interpretation is in accordance with the 
primitive tradition is shown by the fact that all three Gospels have 
this substitution. Just as Oriental monarchs, when making a royal 
progress, send a courier before them to exhort the population to 
prepare roads, so the Messiah sends His herald to exhort His own 
people (Jn. i. 11) to prepare their hearts for His coming. 


5. φάραγξ. ‘<A valley shut in by precipices, a ravine” ; here only in 
N.T., but found in LXX (Judith ii. 8) and in class. Grk. (Thuc. ii. 67. 4). 
It is perhaps from the same root as ¢apdw= ““ plough” and foro=‘‘ bore.” 

βουνός. Herodotus seems to imply that this is a Cyrenaic word (iv. 
199. 2): but it is freq. in later writers and in LXX. Comp. xxiii. 30, and 
for the sense Zech. iv. 7; Is. xl. 4. 


ἔσται τὰ σκολιὰ εἷς, κιτιλ. “The crooked A/aces shall become 
straight ways, and the rough ways smooth ways”: 2.6. roads shall 
be made where there were none before, and bad roads shall be 
. made good roads. Comp. the account of Vespasian’s march into 
Galilee, especially the work of the pioneers (Jos. 2. Δ iii. 6. 2). 

6. πᾶσα σάρξ. Everywhere in N.T. this expression seems to 
refer to the human race only; so even Mt. xxiv. 22; Mk. xiii. 20; 
1 Pet. i. 24; comp. Acts il. 17; Rom. 111. 20. Fallen man, man 
in his frailty and need of help, is meant. In LXX it often in- 
cludes the brutes: Gen. vi. 19, vil. 15, 16, 21, Vill. 17, ix. 11, 


1 Ewald says of the prophecy of which these verses form the introduction, that 
Sit is not only the most comprehensive, but also, in respect of its real prophetic 
subject-matter, the weightiest piece of that time, and altogether one of the most 
important portions of the O.T., and one of the richest in influence for all future 
time. . . . It is especially the thought of the passing away of the old time, 
and the flourishing of the new, which is the life of the piece” (Prophets of O.T., 


Eng. tr. iv. pp. 244, 254; comp. pp. 257, 259). 


88 THE GOSPEL ACCORDING TO 8. LUKE [1Π| 6, 7% 


15, 16, 17 3 Ps..cxxxvi\/25% Jer, xxxii2¥, xlv.. δὲ Thesparesems 
one of many which occur frequently in Is. xl.-lxvi., but not at alJ 
in the earlier chapters (Driver, /sazah, p. 197). 

τὸ σωτήριον. It was obviously for the sake of this declaraticn 
that Lk. continued the quotation thus far. That “the salvation 
of God” is to be made known to the whole human race is the 
main theme of his Gospel. 

7-17. John’s Preaching and its Effects. This section gives us 
the burden of his preaching (Ἔλεγεν, imperf.) in accordance (οὖν) 
with the character which has just been indicated. The herald who 
has to see that hearts are prepared for the Messiah must be stern 
with hypocrites and with hardened sinners, because the impenitent 
cannot escape punishment (7-9); must supply different treatment 
for different classes (10-14; comp. ver. 5); and must declare the 
certainty of his Master’s coming and of its consequences (15-17). 

7. Ἔλεγεν οὖν. “He used to say, therefore”: being the pre- 
dicted Forerunner, his utterances were of this character. We need 
not regard this as a report of what was said on any one occasion, 
but as a summary of what he was in the habit of saying during his 
ministry to the multitudes who came out of the towns and villages 
(ἐκπορευομένοις) into the wilderness to hear the Prophet and gain 
something from him. Mt. (iii. 7) represents this severe rebuke as 
addressed to the Pharisees and Sadducees; which confirms the 
view that Lk. is here giving us the swdstance of the preaching 
rather than what John said on some particular day. What he 
said to some was also said to all; and as the salvation offered was 
universal, so also was the sin. This is thoroughly characteristic of Lk. 

βαπτισθῆναι. As a substitute for repentance, or as some magical 
rite, which would confer a benefit on them independently of their 
moral condition. ‘Their desire for his baptism showed their belief 
in him as a Prophet; otherwise the baptism would have been’ 
valueless (Jn. i. 25 ; comp. Zech. ΧΙ]. 1; Ezek. xxxvi. 25). Hence 
the indignation of John’s disciples when they heard of Jesus 
baptizing, a rite which they regarded as their master’s prerogative 
(Jn. iii. 26). The title ὁ βαπτιστής or ὃ βαπτίζων shows that his 
baptism was regarded as something exceptional and not an ordinary 
purification (Jos. Azz. xvill. 5. 2). Its exceptional character con- 
sisted in (1) its application to the whole nation, which had become 
polluted ; (2) its being a preparation for the more perfect baptism 
of the Messiah. It is only when baptism is administered by im- 
mersion that its full significance is seen. 


Barritw is intensive from βάπτω, like βαλλίζω from βάλλω: βάπτω, “1 
dip”; Barrifw, ‘I immerse.” Γεννήματα is ““ offspring” of animals or men 
(Ecclus. x. 18) ; ‘ fruits” of the earth or of plants (Deut. xxvili. 4, 11, 18, 42, 
5; Mt. xxvi. 29; Mk. xiv. 25; Lk. xxii. 18); ‘‘ rewards” of righteousness 
(Ηοϑ. ΧΟ ΙΖ: 2 Cor. τσ. 10) =: 





II. 7, 8.| PREPAKATION FOR THE MINISTRY 89 


Γεννήματα ἐχιδνῶν. Genimina (Vulg.) or generatio (Ὁ ffz1qr) or 
progenies (acdef) viperarum. In Mt. this is addressed to the 
Pharisees, first by John and afterwards by Jesus (iii. 7, xii. 34, 
Xxlll. 33). It indicates another parentage than that of Abraham 
(Jn. vill. 44), and is perhaps purposely used in opposition to their 
trust in their descent: comp. Aesch. Cho. 249; Soph. Ané. 531. 
John’s metaphors, like those of the prophecy (ver. 5), are from the 
wilderness ;—vipers, stones, and barren trees. It is from this stern, 
but fresh and undesecrated region, and not from the “ Holy,” but 
polluted City, that the regenerating movement proceeds (15. xli. 
18). These serpent-like characters are the σκολιά that must be 
made straight. Comp. Ps. lviil. 4, cxl. 3. 

ὑπέδειξεν. “Suggested” by showing to eye or ear: vi. 47, 
xl. 5; Acts ix. 16, xx. 35; elsewhere in N.T. only Mt. iii. 7. 

τῆς μελλούσης ὀργῆς. It is possible that this refers primarily to 
the national judgments involved in the destruction of Jerusalem 
and the banishment of the Jews (xxi. 23; 1 Mac. i. 64); but the 
penalties to be inflicted at the last day are probably included 
(Rom. 1. 18, ii. 5, 8, lil. 5, v. 9). The Jews believed that the judg- 
ments of God, especially in connexion with the coming of the 
Messiah, as threatened by the Prophets (Joel ii. 31; Mal. iii. 2, 
iv. 1; Is. xiii. 9), were to be executed on the heathen. The Baptist 
proclaims that there is no such distinction. Salvation is for all 
who prepare their hearts to receive the Messiah ; judgment, for all 
who harden their hearts and reject Him. Birth is of no avail. 

8. ποιήσατε οὖν καρποὺς ἀξίους τ. p. “If you desire to escape 
this wrath and to welcome the Messiah (οὖν), repent, and act αἱ 
once (aor. imperat.) as those who repent.” Comp. xx. 24; Acts 
lil. 4, Vil. 33, 1X. II, XVi. 9, xxi. 39, xxil. 13; and see Win. xliii. 3. a, 
p- 3932. Mt. has καρπόν (iil. 8), which treats the series of acts as a 
collective result. Comp. S. Paul’s summary of his own preaching, 
esp. ἄξια τῆς μετανοίας ἔργα πράσσοντας (Acts xxvi. 20). 


It was a Rabbinical saying, ‘‘If Israel would repent only one day, the 
Son of David would come forthwith” ; and again, ‘‘If Israel would observe 
only one sabbath according to the ordinance, forthwith would the Son of 
David come” ; and, ‘‘ All the stages are passed, and all depends solely on 
repentance and good works.” 

The phrase ποιεῖν καρπόν is not necessarily a Hebraism (Gen. i. 11, 12): 
it occurs [Arist.] De Plant. i. 4, p. 819, ii. 10, p. 829. Comp. Jas. iii, 123 
Mk. iv. 32. 


μὴ ἄρξησθε. “ Do not even begin to have this thought in your 
minds.” Ommnem excusationis etiam conatum precidit (Beng.). If 
there are any passages in which ἄρχομαι with an infin. is a mere 
periphrasis for the simple verb (xx. 9), this is not one of them. 
See Win. lIxv. 7. d, p. 767; Grim-Thay. p. 79; Fritzsche on Mt. 
XVI. 21, Pp. 539.—)éyew ἐν ἑαυτοῖς. “To say within yourselves” 


90 THE GOSPEL ACCORDING TO 5. LUKE [III. 8-11. 


rather than “among yourselves.” Comp. vii. 49 and λέγετε ἐν ταῖς 
καρδίαις ὑμῶν (Ps. iv. 5). For the perennial boast about their 
descent from Abraham comp. Jn. villi. 33, 53; Jas. 11. 21; 2 Esdr. 
vi. 56-58 ; Jos. Anz. ill. 5. 3; B. J v. 9. 43 Wetst. on Mt. iii. 9. 

ἐκ τῶν λίθων τούτων. There is a play upon words between 
“children” (danim) and “stones” (abanim). It was God who 
made Abraham to be the rock whence the Jews were hewn (15. 
li. 1, 2); and out of the most unpromising material He can make 
genuine children of Abraham (Rom. iv., ix. 6, 7, xi. 13-24; Gal. 
iv. 21-31). The verb ἐγεῖραι is applicable to both stones and 
children. 

9. ἤδη. ‘Although you do not at all expect it.” The image 
of the axe 15 in harmony with that of the fruits (ver. 8). In the 
East trees are valued mainly for their fruit; and trees which pro- 
duce none are usually cut down. “And even now also the axe is 
laid unto the root.” 


The πρός after κεῖται may be explained either, ‘‘is brought to the root 
and lies there”; or, ‘‘lies directed towards the root.” In either case the 
meaning is that judgment is not only inevitable, but will come speedily: 
hence the presents, ἐκκόπτεται and βάλλεται. 

The δὲ καί (in Mt. simply δέ) is Lk.’s favourite method of giving emphasis ; 
vers 125 11.4, 1V. 41; Vv. 10, 30; 1x. ΣΙ, Σ- 72. ΧΙ, 18. ΧΕ ΣΙΝ Ἐν 
Xvi. I, 22, xvill. 9, xix. 19, xx. 12. For μή with a participle, expressing a 
reason or condition, com, . ii. 45, vii. 30, xi. 24, xii. 47, xxiv. 23; Acts ix. 26, 
xvii. 6, xxi. 34, xxvil. 7; and see Win. lv. 5 (8), p. 607. For ἐκκόπτειν, ‘tu 
cut off,” of felling trees, comp. xiii. 7, 9; Hdt. ix. 97. 1. See notes on 


vi. 43. 

10-14. John’s Different Treatment of Different Classes. Peculiar 
to Lk., but probably from the same source as the preceding verses. 
It shows that, in levelling the mountains and raising the valleys, 
etc. (ver. 5), he did not insist upon any extraordinary penances or 
“counsels of perfection.” Each class is to forsake its besetting: 
sin, and all are to do their duty to their neighbour. The stern 
warnings of the Baptist made the rulers leave in disgust without 
seeking baptism at his hands (vil. 30; Mt. xxi. 25); but they made 
the multitude anxious to comply with the conditions for avoiding 
the threatened judgment. 

10. ἐπηρώτων. “Continually put this question.” The notion 
of repetition comes from the imperf. and not, as in ἐπαιτεῖν (xvi. 3, 
XViii. 35), from the ἐπί, which in ἐπερωτᾷν indicates the direction of 
the inquiry ; Plato, Soph. 249 E, 250. Comp. ἐπεδόθη in iv. 17. 

Ti οὖν ποιήσωμεν ; “What then, if the severe things which thou 
sayest are true, must we do?” For the conjunctivus deliberativus 
comp. xxiii. 31; Mt. xxvi. 54, Mk. xii. 14; Jn. xii. 27; and see 
Win. xli. 4. Ὁ, p. 356; Matth. 515. 2; Arnold’s Aaduig, p. 99; 
Green, p. 150. 

11. δύο χιτῶνας. The χιτών was the under and less necessary 





II. 11-13. ] PREPARATION FOR THE MINISTRY ΟΙ 


garment, distinguished from the upper and almost indispensable 
ipartiov ; vi. 29; Acts ix. 39; Mt. v. 40; Jn. xix. 23. When two of 
these χιτῶνες were worn at once, the under one or shirt would be the 
Hebrew cefoneth, the upper would be the Hebrew mez/, which was 
longer than the ce/oneth. It was common for travellers to wear two 
(Jos. Anz. xvii. 5. 7); but Christ forbade the disciples to do so 
(ix. 3; Mt. x. 10). It is not implied here that the two are being 
worn simultaneously. See Trench, Sy. 1.; Conder, Handd. of B. 
p. 195; D.B.? art. “ Dress” ; Schaff’s Herzog, art. “Clothing and 
Ornaments of the Hebrews.” If the owner of two shirts is to “ give 
a share” (μεταδότω), he will give one shirt. Comp. Rom. 1. 11, 
xii. 8; and contrast Peter’s reply to the same question Acts il. 37, 
38. With regard to βρώματα, nothing is said or implied about 
having superfluity or abundance. He who has any food is to 
share it with the starving. Comp. 1 Thes. 11. 8. 


This verse is one of those cited to support the view that Lk. is Ebionite in 
his sympathies, a view maintained uncompromisingly by Renan (Les Evangiles, 
ch. xili.; V. de 7. chs. x., xi.), and by Campbell (Crztzcal Studies in St. Luke, 
p- 193). For the answer see Bishop Alexander (Leading /deas of the Gospel, 
p- 170). Here it is to be noticed that it is Mt. and Mk. who record, while Lk. 
omits, the poor clothing and poor food of the Baptist himself; and that it is Mt. 
who represents his sternest words as being addressed to the wealthy Pharisees 
and Sadducees, while Lk. directs them against the multitudes generally. 


12. τελῶναι. From τέλη (Mt. xvii. 25; Rom. xiii. 7) and 
ead - a g “Ea 
ὠνέομαι ; so that etymologically τελῶναι = pudblicant, “those who 
bought or farmed the taxes” under the Roman government. But 
in usage τελῶναι = portitores, “those who collected the taxes” for 
the publicanit. This usage is common elsewhere, and invariable in 
N.T. Sometimes, and perhaps often, there was an intermediate 
agent between the τελῶναι and the publican, e.g. ἀρχιτελώνης OF 
magister (xix. 2). 

These “‘ tax-collectors” were detested everywhere, because of their oppres- 
siveness and fraud, and were classed with the vilest of mankind: μοιχοὶ καὶ 
: πορνοβοσκοὶ καὶ τελῶναι kal κόλακες Kal cuvKoPdyTat, Kal τοιοῦτος ὅμιλος TOY πάντα 
κυκώντων ἐν τῷ βίῳ (Lucian. WMecyomant. xi.; comp. Aristoph. gut. 248 ; 
Theophr. Charac. vi.; Grotius, 2 doco; Wetst. on Mt. v. 46). The Jews especi- 
ally abhorred them as bloodsuckers for a heathen conqueror. For a Jew to 
enter such a service was the most utter degradation. He was excommunicated, 
and his whole family was regarded as disgraced. But the Romans allowed the 
Herods to retain some powers of taxation ; and therefore not all tax-collectors 
in Palestine were in the service of Rome. Yet the characteristic faults of 
the profession prevailed, whether the money was collected in the name of Czsar 
or of Herod ; and what these were is indicated by the Baptist’s answer. See 
Lightfoot, Cera, i. pp. 324, 325; Herzog, PREZ.” art. Zol/; Edersh. 2. & 7.1. 
P- 515: 

13. Διδάσκαλε. Publicant majore ceteris reverentia utuntus 
(Beng.). Syr-Sin. omits the word. 


πλέον παρά. For παρά after comparatives comp. Heb. i. 4, iii. 3, ix. 23, 








92 THE GOSPEL ACCORDING ΤῸ 5. LUKE [ΤΠ 13, 14 


xi. 4, xii. 24; Hdt. vii. 103. 6; Thuc. i. 23. 4, iv. 6. 1. The effect ¢ to 
intensify the notion of excess: so also ὑπέρ, xvi. 8; Ileb. iv. 12. 


τὸ διατεταγμένον. “That which stands prescribed” (perf.) ; 
a favourite word with Lk.: vill. 55; xvii. 9, 10; Acts vii. 44, xviii. 2, 
XX. 13. XXlll. 21, xxlv. 23. Comp. disfomere, verordnen. It is from 
the general meaning of “transacting business” that πράσσειν 
acquires the special sense of “exacting tribute, extorting money”: 
comp. xix. 23. This use is found from Herodotus onwards: Hdt. 
i. 58. 4; Aesch. Cho. 311; Pers. 476; Eum. 624; Xen. Anab. 
vil. 6. 17: Comp. πράκτωρ, εἰσπράσσειν, ἐκπράσσειν, and many 
illustrations in Wetst. Agere is similarly used: pudblicum quadra- 
gesimex in Asia egit (Suet. Vesp. i.); but what follows is of interest 
as showing how rare an honourable publicanus was: manebantque 
imagines tn civitatibus et posite sub hoc titulo KAKAQS TEAQNH- 
SANTI. This is said of Sabinus, father of Vespasian. After farm- 
ing the guadragesitma tax in Asia he was a money-lender among 
the Helvetii. It is to be noticed that the Baptist does not con- 
demn the calling of a tax-collector as unlawful for a Jew. He 
assumes that these τελῶναι will continue to act as such. 

14. στρατευόμενοι. ‘Men on service, on military duty” ; s/z- 
tanies rather than mi/ites (Vulg.). In 2 Tim. ii. 4, οὐδεὶς στρατευό- 
μενος is rightly rendered memo militans. Who these “men on 
service” were cannot be determined ; but they were Jewish soldiers 
and not Roman, and not on service in the war between Antipas and 
his father-in-law Aretas about the former’s repudiation of the latter’s 
daughter in order to make room for Herodias. That war took 
place after the Baptist’s death (Jos. Azz. xviii. 5. 2), two or three 
years later than this, and probably a.p. 32 (Lewin, Fasti Sacri, 
1171, 1412). These στρατευόμενοι were possibly gendarmerie, 
soldiers acting as police, perhaps in support of the tax-collectors. 
Such persons, as some modern nations know to their cost, have 
great opportunities for bullying and delation. By their καὶ ἡμεῖς 
they seem to connect themselves with the τελῶναι, either as know- 
ing that they also were unpopular, or as expecting a similar answer 
from John. 

Μηδένα διασείσητε. Like concutio, διασείω is used of intimida- 
tion, especially of intimidating to extort money (3 Mac. vii. 21). 
Eusebius uses it of the extortions of Paul of Samosata (7%. £. 
vii. 30. 7); where, however, the true reading may be ἐκσείει. In 
this sense σείω also is used (Aristoph. Zguit. 840; Pax, 639); and 
it is interesting to see that Antipho couples σείω with συκοφαντῶ. 
Φιλοκράτης οὑτοσὶ ἑτέρους τῶν ὑπευθεύνων ἔσειε καὶ ἐσυκοφάντει (Oral. 
vi. p. 146, 1. 22).! This last passage, combined with the verse 

1 ΤῊ the Passio S. Perpetue, iii., the martyr suffers much στρατιωτῶν cvxopar- 


τίαις πλείσταις, and this is represented in the Latin by concussurses militum. 
Comp. Tert. De Fuga in Pers. xii., xiii. 








III. 14, 15.] PREPARATION FOR THE MINISTRY 93 


before us, renders it probable that συκοφάντης, a “ fig-shower,” is 
not one who gives information to the police about the exportation 
of figs, but one who shows figs by shaking the tree ; 2.6. who makes 
the rich yield money by intimidating them. Nowhere 15 συκο- 
φάντης found in the sense of “informer,” nor yet of “sycophant.” 
It always denotes a “false accuser,” especially with a view to 
obtaining money ; Arist. Ach. 559, 825, 828. Hatch quotes from 
Brunet de Presle, JVotices et textes du Musée du Louvre, a letter of 
B.c. 145 from Dioscorides, a chief officer of finance, to his sub- 
ordinate Dorion: περὶ δὲ διασεισμῶν καὶ παραλειῶν ἐνίων δὲ καὶ 
συκοφαντεῖσθαι προσφερομένων βουλόμεθα ὑμᾶς μὴ διαλανθάνειν, 
κιτιλ., “in the matter of fictitious legal proceedings and plunder- 
ings, some persons being, moreover, alleged to be even made the 
victims of false accusations,” etc. (Bis. Grk. p. 91). Comp. Lev. 
xix. 11; Job xxxv. 9. Hesychius explains συκοφάντης as Wevdo- 
κατήγορος. 

ὀψωνίοις. From ὄψον, “cooked food” to be eaten with bread, 
and ὠνέομαι, “I buy”: hence “rations, allowance, pay” of a 
soldier ; 1 Cor. ix. 7; 1 Mac. iii. 28, xiv. 32; 1 Esdr. iv. 56; and 
freq. in Polybius. John does not tell these men on service that 
theirs is an unlawful calling. Nor did the early Christians con- 
demn the life of a soldier: see quotations in Grotius and J. B 
Mozley, University Sermons, Serm. Vv. 

15-17. The certainty of the Messiah’s Coming and the Conse- 
quences of the Coming. Mt. iii. 11, 12. The explanatory open- 
ing (ver. 15) is peculiar to Lk. The substance of ver. 16 is common 
to all three; but here Lk. inserts the characteristic πᾶσιν. In 
ver. 17 he and Mt. are together, while Mk. is silent. Lk. shows 
more clearly than the other two how intense was the excitement 
which the Baptist’s preaching caused. 

15. Προσδοκῶντος. What were they expecting? The result of all 
this strange preaching, and especially the Messianic judgment. 


. Would it be put in execution by John himself? For this absolute 


use of προσδοκάω comp. Acts xxvil. 33. Excepting Mt. xi. 3, 
EXiv. 50, 2 Pet. iii. 12-14, the verb is peculiar to Lk. (1. 21, vi. 
19, 20, Vili. 40, xil. 46; Acts ili. 5, etc.). Syr-Sin. omits, 


The Vulg. here has the strange rendering exzst¢mante; although in i. 21, 
Vii. 19, 20, viii. 40 προσδοκάω is rendered exfecto, and in xii. 46 sero. Cod. 
Brix. has sferante here. See on xix. 43 and xxi. 23, 25 for other slips in 
Jerome’s work. Here d has an attempt to reproduce the gen. abs. in Latin: 
et cogitantium omnium. Comp. ix. 43, xix. II, xxi. 5, xxiv. 36, 41. 


μή ποτε αὐτός. “If haply he himself were the Christ.” Their 
thinking this possible, although “ John did no sign,” and had none 
of the insignia of royalty, not even descent from David, is remark- 
able. Von ita crassam adhuc ideam de Christo habebant, nam 


94 THE GOSPEL ACCORDING TO 5. LUKE [IIL 15, 16. 


Johannes nil splendoris externi habebat et tamen talia de eo cogita- 
dant (Beng.). That this question had been raised is shown by 
Jn. i. 20. The Baptist would not have declared “I am not the 
Christ,” unless he had been asked whether he was the Messiah, or 
had heard the people discussing the point. 


For the constr. comp. μή ποτε δῴη αὐτοῖς ὁ Θεὸς μετάνοιαν (2 Tim. ii. 25). 
The opt. in indirect questions is freq. in Lk. both without ἄν (i. 29, viii. 9, 
Acts xvii. 11, xxi. 33) and also with ἄν (i. 62, vi. II, xv. 26; Acts v. 24, 
Xs 2): 


16. πᾶσιν. Showing how universal the excitement on this point 
was. Neither Mt. (111. “11) nor Mk. (i. 7) has the πᾶσιν of which 
Luke is so fond: comp. vi. 30, Vil. 35, ix. 43, Xi. 4, Xil. Io. 


The aor. mid. ἀπεκρίνατο is rare in N.T. (xxiii. 9; Acts iii. 12; Mt. 
Xxvil. 12; Mk. xiv. 61; Jn. v. 17, 19); also in LXX (Judg. v. 29; 1 Kings 
ii. 1; 1 Chron. x. 13; Ezek. ix. 11). In bibl. Grk. the pass. forms prevail : 
see small print on i. 19. 


᾿Εγὼ μὲν ὕδατι. Both with emphasis: “ Z with water.” 

ὁ ἰσχυρότερος. Valebat Johannes, sed Christus multo plus (Beng.). 
The art. marks him as one who ought to be well known. 

λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων. More graphic than Mt.’s ra 
trod. βαστάσαι, but less so than Mk.’s κύψας λῦσαι τὸν tw. τῶν ὑποδ, 
αὐτοῦ. Both AV. and RV. mark the difference between ὑπόδημα, 
“that which is bound under” the foot, and σανδάλιον, dim. of 
σάνδαλον, by rendering the former “shoe” (x. 4, xv. 22, xxil. 35; 
Acts vii. 33, xili. 25) and the other “sandal” (Mk. vi. 9; Acts 
xil. 8). The Vulg. has cakeamenta for ὑποδήματα, and sandalia or 
calige for σανδάλια. In LXX the two words seem to be used 
indiscriminately (Josh. ix. 5, 13); but tod. is much the more 
common, and it is doubtful whether the Jews before the Captivity 
wore shoes or manalim (Deut. xxxill. 25) as distinct from sandals. 
Comp. ot ἱμάντες τῶν ὑποδημάτων αὐτῶν (Is. v. 27). To unfasten 
shoes or sandals, when a man returned home, or to bring them to 
him when he went out, was the office of a slave (See Wetst. on Mt. 
ili. 11). John is not worthy to be the bond-servant of the Christ. 
The αὐτοῦ is not so entirely redundant as in some other passages: 
“whose latchet of his shoes.” } 

αὐτός. In emphatic contrast to the speaker. 

ἐν πνεύματι ἁγίῳ. See on 1. 15. That the ἐν with πνεύματι 
ἁγίῳ and its absence from ὕδατι marks a distinction of any great 
moment, either here or Acts 1. 5, must be doubted; for in Mt. 
iii. 11 doth expressions have the ἐν, and in Mk. i. 8 neither. The 
simple dat. marks the instrument or matter z7z/# which the baptism 


1Comp. Mk. vii. 25; 1 Pet. ii. 24; Rev. iii. 8, vii. 2, 9, xiii. 8, xx. 8. 
Such pleonasms are Hebraistic, and are specially common in LXX (Gen. i, 193 
Exod. xxxv. 29, etc.) ; Win. xxii. 4 (b), p. 184. 











III. 16, 17.] PREPARATION FOR THE MINISTRY 95 


is effected ; the ἐν marks the element zz which it takes place (Jn. 
i. 31). See Hastings, D.B. i. p. 244. 

καὶ πυρί. This remarkable addition is wanting in Mk. Various 
explanations of it are suggested. (1) That the fiery /ongues at 
Pentecost are meant, is improbable. Were any of those who 
received the Spirit at Pentecost among the Baptist’s hearers on 
this occasion? Moreover, in Acts i. 5 καὶ πυρί is not added. 
(2) That it distinguishes two baptisms, the penitent with the 
Spirit, and the impenitent with fexal fire, is very improbable. 
The same persons (ὑμᾶς) are to be baptized with the Spirit and 
with fire. In ver. 17 the good and the bad are separated, but not 
here. This sentence must not be made parallel to what follows, 
for the winnowing-shovel is not baptism. (3) More probably the 
πυρί refers to the illuminating, kindling, and purifying power of 
the grace given by the Messiah’s baptism. Spiritus sanctus, quo 
Christus baptizat, igneam vim habet: atque ea vis ignea etiam 
conspicua fuit oculis hominum (Beng.): comp. Mal. iii. 2. (4) Or, 
the fiery ¢rials which await the disciple who accepts Christ’s 
baptism may be meant: comp. xii. 50; Mk. x. 38, 39. The 
passage is one of many, the exact meaning of which must remain 
doubtful ; but the purifying of the believer rather than the punish- 
ment of the unbeliever seems to be intended. 

17. πτύον. The “winnowing-shovel” (fala lignea; Vulg. 
ventilabrum), with which the threshed corn was thrown up into 
the wind (zrvw=“‘spit”).1 This is a further description of the 
Messiah,—He whose πτύον is ready for use. Note the impressive 
repetition of αὐτοῦ after τῇ χειρί, τὴν ἅλωνα, and τὴν ἀποθήκην.3 

τὴν ἅλωνα. The threshing-floor itself, and not its contents. 
It is by removing the contents—corn to the barn, and refuse to 
the fire—that the floor is thoroughly cleansed. Christ’s threshing- 
floor is the world; or, in a more restricted sense, the Holy Land. 
See Meyer on Mt. iii. 12. 

ἀσβέστῳ. Comp. Mk. ix. 43; Lev. vi. 12, 13; Is. xxxiv. 8-10, 
Ixvi. 24; Jer. vii. 20; Ezek. xx. 47, 48. In Homer it is a freq. 
epithet of γέλως, κλέος, βοή, μένος, and once of φλόξ (LZ. xvi. 123). 
As an epithet of πῦρ it is opposed to μαλθακόν and μακρόν. See 


1 The wooden shovel, fala lignea (Cato, R. R. vi. 45. 151), ventilabrum 
(Varro, 2. R. i. 52), seems to have been more primitive than the vavus, which 
was a basket, shaped like the blade of a large shovel. The πτύον was a shovel 
rather than a basket. In Tertullian (Prescrzf, iii.) palam 2 manu portat ad 
purgandam aream suam is probably the true reading: but some MSS. have 
ventilabrum for palant. 

2 The form διακαθᾶραι is worth noting: in later Greek ἐκάθαᾶρα for ἐκάθηρα 
is not uncommon. Mt. here has διακαθαριεῖ, but classical writers prefer δια- 
καθαίρειν to dtaxadaplfew.—For the details of Oriental threshing see Herzog, 
PRE.* art. Ackerbau; D.B.? art. ‘‘ Agriculture.” For ἄχυρα comp. Job 
xxi, 18, and Hdt. iv. 72. 2; the sing. is less common (Jer. xxiii. 28). 


96 THE GOSPEL ACCORDING TO S. LUKE [III. 17-19. 


Heinichen on Eus. & 25. vi. 41. 15 and viii. 12.1. It is therefore 
a fierce fire which cannot be extinguished, rather than an endless 
fire that will never go out, that seems to be indicated: and this is 
just such a fire as τὸ ἄχυρον (the refuse left after threshing and 
winnowing) would make. But ἄσβεστος is sometimes used of a 
fire that never goes out, as that of Apollo at Delphi or of Vesta at 
Rome (Dion. Hal. exciv. 8). For κατακαίειν comp. Mt. ΧΙ]. 30, 
40; also Ex. iii. 2, where it is distinguished from καίειν : it implies 
utter consumption. 

18-20. § Explanation of the Abrupt Termination of the 
Baptist’s Ministry. This is given here by anticipation in order 
to complete the narrative. Comp. the conclusions to previous 
narratives: 1. 66, 80, il. 40, 52. 

18. Πολλὰ μὲν οὖν Kai ἕτεραι The comprehensive πολλὰ καὶ 
ἕτερα confirms the view taken above (ver. 7) that this narrative 
(7-18) gives a summary of John’s teaching rather than a report of 
what was said on any one occasion. ‘The ἕτερα means “of a 
different kind” (Gal. i. 6, 7), and intimates that the preaching of 
the Baptist was not always of the character just indicated. 


The cases in which μὲν οὖν occurs must be distinguished. 1. Where, as 
here, μέν is followed by a corresponding δέ, and we have nothing more than 
the distributive μὲν... 6€. . . combined with οὖν (Acts viii. 4, 25, xi. 19, 
xll. 5, xiv. 3, xv. 3, 30, etc.). 2. Where no δέ follows, and μέν confirms 
what is said, while οὖν marks an inference or transition, guzdem zeztur (Acts 
i. 6, il. 41, ν΄. 41, xiii. 4, xvii. 30; Heb. vii. 11, viii. 4, etc.). Win. lili. 8, a, 
Pp. 556. 


παρακαλῶν εὐηγγελίζετο . . . ἐλεγχόμενος. These words give 
the three chief functions of the Baptist: to exhort all, to preach 
good tidings to the penitent, to reprove the impenitent. It is 
quite unnecessary to take τὸν λαόν with παρακαλῶν, and the order 
of the words is against such a combination. 


In late Greek the acc. of the Aerson to whom the announcement is made is 
freq. after εὐαγγελίζεσθαι (Acts xiv. 15, xvi. 10; Gal. i. 9; 1 Pet. 1. 123 
comp. Acts vill. 25, 40, xiv. 21): and hence in the pass. we have πτωχοὶ 
εὐαγγελίζονται. The acc. of the message announced is also common (vill. 13 
Acts v. 42, viii. 4, 12?, x. 36, xi. 20). Where both person and message are 
combined, the person addressed is in the dat. (i. 19, ii. 10, iv. 43; Acts 
vill. 35; comp. Lk. iv. 18; Acts xvii. 18; Rom. i. 15, etc.): but in Acts 
xiii. 32 we have double acc. Here the Lat. texts vary between evangelizabat 
populum (Cod, Am.) and evang. popilo (Cod. Brix.). 


19. Ἡρῴδης. Antipas, as in ver. 1. The insertion of the 
name Φιλίππου after γυναικός comes from Mk. and Mt. (ACK X 
and some versions). This Philip must be carefully distinguished 
from the tetrarch Philip, with whom Jerome confuses him. He 
was the son of Mariamne, on account of whose treachery he had 
been disinherited by Herod the Great; and he lived as a private 





III. 19, 20.} PREPARATION FOR THE MINISTRY 97 


individual at Jerusalem (Jos. B. 7. i. 30. 7). Josephus calls both 
Antipas and also this Philip simply “ Herod” (Azz. xviii. 5. 4). 
Herodias became the evil genius of the man who seduced her from 
his brother. It was her ambition which brought about the down- 
fall of Antipas. Lk. alone tells us that John rebuked Antipas for 
his wicked life (καὶ περὶ πάντων) as well as for his incestuous 
marriage. Obviously ἐλεγχόμενος means “rebuked, reproved” 
(1 Tim. v. 20; 2 Tim. iv. 2), and not “convicted” or “ convinced ” 
(Jn. viii. 46, xvi. 8). In the former sense ἐλέγχειν is stronger 
than ἐπιτιμᾷν : see Trench, Syz. iv. 


Once more (see on ver. 1) we have a remarkable rendering in ἃ: Herodes 
autem quaterducatus cum argueretur ab eo, etc. 

Note the characteristic and idiomatic attraction (πάντων ὧν), and comp. 
li, 20, Vv. 9, ix. 43, xii. 46, xv. 16, xix. 37, xxiv. 25; Acts iii. 21, x. 39, 
Xlll. 39, ΧΙ. 10, xxvi, 2. 

20. προσέθηκεν καὶ τοῦτο ἐπὶ πᾶσιν, κατέκλεισεν, κιτιλ. “He 
added this also on the top of all—he shut up John in prison” ; 
7.6. he added this to all the other πονηρά of which he had been 
guilty. Farrar, Herods, p. 171. 

Josephus, in the famous passage which confirms and supple- 
ments the Gospel narrative respecting the Baptist (Ams. xviii. 5. 2), 
says that Antipas put him in prison because of his immense 
influence with the people. They seemed to be ready to do what- 
ever he told them; and he might tell them to revolt. This may 
easily have been an additional reason for imprisoning him: it is no 
contradiction of the Evangelists. What Josephus states is what 
Antipas publicly alleged as his reason for arresting John: of course 
he would not give his private reasons. The prison in which the 
Baptist was confined was in the fortress of Macheerus at the N.E. 
corner of the Dead Sea. Seetzen discovered the site in 1807 
above the valley of the Zerka, and dungeons can still be traced 
among the ruins. ‘Tristram visited it in 1872 (Déscoveries on the 
‘Last Side of the Dead Sea, ch. xiv.). It was hither that the 
daughter of Aretas fled on her way back to her father, when she 
discovered that Antipas meant to discard her for Herodias. 
Macherus was then in her father’s dominions; but Antipas 
probably seized it immediately afterwards (Jos. Avs. xviii. 5. 1, 2). 


The expression προσέθηκεν τοῦτο, κατέκλεισεν must not be confounded 
with the Hebraisms προσέθετο πέμψαι (xx. 11, 12), προσέθετο συλλαβεῖν 
(Acts xii. 3). It is true that in LXX the act. as well as the mid. is used in 
this manner: προσέθηκε τεκεῖν (Gen. iv. 2); προσέθηκε λαλῆσαι (Gen. 
ΧΙ]. 29): see also Exod. x. 28; Deut. iii. 26; and for the mid. Exod, 
xiv. 13. But in this Hebraistic use of προστίθημι for ‘‘ go on and do” the 
second verb is always in the infin. (Win. liv. 5, p. 588). Here there is no 
Hebraism, and therefore no sign that Lk. is using an Aramaic source. 

Κατακλείειν is classical, but occurs in N.T. only here and Acts xxvi. 10; 
in both cases of imprisoning. It is freq. in medical wnters, and Galen uses 

7 








8 THE GOSPEL ACCORDING TO 8. LUKE [11]. 20, $1. 


it of imprisonment (Ilobart, A/ed. Lang. of Lk. pp. 66, 67). Mt. xiv. 3 we 
have ἀπέθετο, and Mk. vi. 17, ἔδησεν, of Herod’s putting John into prison, 


21, 22. Jesus is baptized by John.—It is remarkable, that 
although the careers of the Forerunner and of the Messiah are 
so closely connected, and so similar as regards prediction of birth, 
retirement, ministry, and early end, yet, so far as we know, they 
come into actual contact only at one brief period, when the 
Forerunner baptized the Christ. Once some of John’s disciples 
raised the question of fasting, and Jesus answered it (v. 33; Mt. 
ix. 14), and once John sent some of his disciples to Jesus tc 
question Him as to His Messiahship (vii. 19-23; Mt. xl. 2-19) ; 
but there is no meeting between Christ and the Baptist. Lk., 
having completed his brief account of the Forerunner and his 
work, begins his main subject, viz. the Messiah and His work. 
This involves a return to the point at which the Forerunner met 
the Messiah, and performed on Him the rite which prepared Him 
for His work, by publicly uniting Him with the people whom He 
came to save, and proclaiming Him before them. 

21. ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαόν. “After all the people 
had been baptized”; cum baptizatus esset omnis populus (Cod. 
Brix.) : not, “w/zde they were being baptized”; cum baptizaretur 
(Cod. Am.). The latter would be ἐν τῷ with the 2765. infin. 


Both constructions are very freq. in Lk. Contrast the aorists in ii. 27, 
ix. 36, xi. 37, xiv. I, xix. 15, xxiv. 30, Acts xi. 15 with the presents in v. I, 
PQS Valls 5542 ix. (1851205 1335) Sly axe 35503051 ΧΙ: ΠΡ 275) Xvaleel Lm πα χιν Τ᾿ 
15, 51; Acts vili. 6, xix. 1. Lk. is also fond of the stronger form d7as, 
which is rare in N.T. outside his writings. Readings are often confused, but 
ἅπας is well attested v. 26, vill. 37, ix. 15, xix. 37, 48, xxili. 1; Acts ii. 44, 
iv. 31, v- 16, x. 8, xi, IO, xvi. 3, 28, xxv. 24; and may be right in other 
places. 


That there were great multitudes present when John baptized 
the Christ is not stated; nor is it probable. Had Lk. written & 
τῷ βαπτίζεσθαι, this would have implied the presence of many 
other candidates for baptism ; but it was not until “afer every one 
of the people had been baptized” that the baptism of Jesus took 
place. Possibly Jesus waited until He could be alone with John. 
In any case, those who had long been waiting for their turn would 
go home soon after they had accomplished their purpose. It was 
some time after this that John said to the people, ‘‘ He that cometh 
after me . . . is standing in the midst of you, and ye know Him 
not” (Jn. i. 26). They could hardly have been so ignorant of Him, 
if large multitudes had been present when John baptized Him. 

καὶ Ἰησοῦ βαπτισϑέντος. It is remarkable that this, which seems 
to us to be the main fact, should be expressed thus incidentally by 
a participle. It is as if the baptism of all the people were regarded 
as carrying with it the baptism of Jesus almost as a necessary com- 











III. 21, 22.] PREPARATION FOR THE MINISTRY 99 


plement: ‘After they had been baptized, and when He had been 
baptized and was praying.” But perhaps the purpose of Lk. is to 
narrate the baptism, not so much for its own sake as an instance of 
Christ’s conformity to what was required of the people, as for the 
sake of the Divine recognition and authentication which Jesus then 
received. 


Jerome has preserved this fragment of the Gosfel acc. to the Hebrews: ‘‘ Lo, 
the mother of the Lord and His brethren said to Him, John the Baptist baptizeth 
for remission of sins: let us go and be baptized by him. But He said to them, 
Wherein have I sinned that I should go and be baptized by him? except perchance 
this very thing which I have said is ignorance” (Adv. Pelag. iti. 1). The Zractatus 
de Rebaptismate says that the Paulé Predicatio represented ‘‘ Christ, the only 
man who was altogether without fault, both making confession respecting His 
own sin, and driven almost against His will by His mother Mary to accept the 
baptism of John: also that when He was baptized fire was seen on the water, 
which is not written in any Gospel” (xvii.; Hartel’s Cyfrzan, 11. p. 90). The 
fire in the water is mentioned in Justin (77y. lxxxviii.), but not as recorded by 
the Apostles ; and also in the Gosfel acc. to the Hebrews. 


kal προσευχομένου. Lk. alone mentions this. On his Gospel 
as emphasizing the duty of prayer see Introd.§ 6. Mt. and Mk. 
say that Jesus saw the Spirit descending ; Jn. says that the Baptist 
saw it; Lk. that it took place (ἐγένετο) along with the opening of 
the heaven and the coming of the voice. Mk. says simply τὸ 
πνεῦμα: Mt. has πνεῦμα Θεοῦ; Lk. τὸ πνεῦμα τὸ ἅγιον. See on 
ἘΠ: 
The constr. of ἐγένετο with acc. and infin. is on the analogy of the class. 
constr. of συνέβη: it is freq. in Lk. See note, p. 45. The form ἀνεῳχ- 


θῆναι is anomalous, as if assimilated to ἀνεῷχθαι: comp. Jn. ix. 10, 14; 
Rev. iv. I, vi. I. 


22. σωματικῷ εἴδει ὡς περιστεράν. “In a bodily form” is 
peculiar to Lk. Nothing is gained by admitting something visible 
and rejecting the dove. Comp. the symbolical visions of Jehovah 
granted to Moses and other Prophets. We dare not assert that the 

Spirit cannot reveal Himself to human sight, or that in so doing 
He cannot employ the form of a dove or of tongues of fire. The 
tongues were appropriate when the Spirit was given “‘ by measure” 
to many. The dove was appropriate when the Spirit was given 
in His fulness to one. It is not true that the dove was an ancient 
Jewish symbol for the Spirit. In Jewish symbolism the dove is 
Israel. The descent of the Spirit was not, as some Gnostics 
taught, the moment of the Incarnation: it made no change in the 
nature of Christ. But it may have illuminated Him so as to com- 
plete His growing consciousness of His relations to God and to 
man (ii. 52). It served two purposes: (1) to make Him known to 
the Baptist, who thenceforward had Divine authority for making 
Him known to the world (Jn. i. 32, 33); and (2) to mark the offi- 
cial beginning of the ministry, like the anointing of a king. As at 


100 THE GOSPEL ACCORDING TO 8. LUKE [1Π|. 22. 


the Transfiguration, Christ is miraculously glorified before setting 
out to suffer, a voice from heaven bears witness to Him, and ‘the 
goodly fellowship of the Prophets” waits on His glory. 


The phrase φωνὴν γενέσθαι is freq. in Lk. (i. 44, ix. 35, 36; Acts ii. 6, 
vii. 31, X. 13, xix. 34). Elsewhere only Mk. i. 11, ix. 7; Jn. xii. 30; Rev. viii. 5. 
Comp. ἔρχεται φωνή, Jn. xii. 28; ἐξέρχεται φωνή, Rev. xvi. 17, xix. 5. 


Σύ. LResponsio ad preces, ver. 21 (Beng.). The Σύ shows that the 
voice conveyed a message to the Christ as well as to the Baptist. 
Mk. also has Σὺ εἶ: in Mt. iii. 17 we have Οὗτός ἐστιν. Diversitas 
locutionum adhuc etiam utilis est, ne uno modo dictum minus intellt- 


gatur (Aug.). In the narrative of the Transfiguration all three have 
Οὗτός ἐστιν. 


The reference seems to be to Ps. ii. 7; and here D and other important 
witnesses have Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά oe. Augustine says that 
this was the reading of some MSS., ‘‘ although it is σζαζεα not to be found in the 
more ancient MSS.” (De Cons. Evang. ii. 14: comp. Enchir. ad Laurent. xlix.). 
Justin has it in his accounts of the Baptism (77y. Ixxxviii., ciii.). In Mt. it is 
possible to take 6 ἀγαπητός with what follows: ‘‘The beloved in whom I am 
well pleased” ; but this is impossible here and in Mk. i. 11, and therefore im- 
probable in Mt. The repetition of the article presents the epithet as a separate 
fact: ‘*Thou art My Son, My beloved one.” Comp. μοῦνος ἐὼν ἀγαπητός 
(Hom. Od. ii. 365). It is remarkable that St. John never uses ἀγαπητύς of 
Christ : neither in the Fourth Gospel nor in the Apocalypse does the word occur 
in any connexion. 

εὐδόκησα. “41 am well pleased”: the timeless aorist. Comp. Jn. xiii. 3. 
The verb is an exception to the rule that, except where a verb is compounded 
with a prep., the verbal termination is not retained, but one from a noun of the 
same root is substituted: ¢.g. ἀδυνατεῖν, εὐεργετεῖν, not ἀδύνασθαι, εὐεργάζεσθαι. 
Comp. kapadoxety and δυσθνήσκειν, which are similar exceptions, Win. xvi. 5, 

Peel 

᾿ The voice does not proclaim Jesus as the Messiah, as a legend would prob- 
ably have represented. No such proclamation was needed either by Jesus or 
by the Baptist. The descent of the Spirit had told John that Jesus was the 
Christ (Jn. i. 33). This voice from heaven, as afterwards at the Transfiguration 
(ix. 35), and again shortly before the Passion (Jn. xii. 28), followed closely upon 
Christ’s prayer, and may be regarded as the answer to it. His numanity was 
capable of needing the strength which the heavenly assurance gave. To call 
this voice from heaven the Bath- Kol of the Rabbis, or to treat it as analogous 
to it, is misleading. The Rabbinic Bath-Xol, or ‘‘ Daughter-voice,” is regarded 
as an echo of the voice of God: and the Jews liked to believe that it had been 
granted to them after the gift of prophecy had ceased. The utterances attri- 
buted to it are in some cases so frivolous or profane, that the more intelligent 
Rabbis denounced it as a superstition. 

It has been pointed out that Lk. appears to treat the baptism of Jesus by 
John as a matter of course. Mt. tells us that the Baptist at first protested 
against it; and many writers have felt that it requires explanation. Setting 
aside the profane suggestions that Jesus was not sinless, and therefore needed 
‘*repentance baptism for remission of sins,” or that He was in collusion with 
John, we may note four leading hypotheses. 1. He wished to do honour to 
John. 2. He desired to elicit from John a declaration of His Messiahship. 
3. He thereby gave a solemn sign that He had done with home life, and was 
beginning His public ministry. 4. He thereby consecrated Himself for His 








III. 22.] PREPARATION FOR THE MINISTRY ΙΟΙ 


work.—This last seems to be nearest to the truth. The other three would be 
more probable if we were expressly told that multitudes of spectators were 
present ; whereas the reverse seems to be implied. John’s baptism was prepara- 
tory to the kingdom of the Messiah. For everyone else it was a baptism of 
repentance. The Messiah, who needed no repentance, could yet accept the 
preparation. In each case it marked the beginning of a new life. It conse- 
crated the people for the reception of salvation. It consecrated the Christ for 
the bestowing of it (Neander, Z. 7. C. § 42 (5), Eng. tr. p. 68). But besides 
this it was a ‘‘ fulfilment of righteousness,” a Sipe with the requirements 
of the Law. Although pure Himself, through His connexion with an unclean 

ople He was Levitically unclean. ‘‘ On the principles of O.T. righteousness 
Fis baptism was required ” (Lange, Z. of C. i. p. 355). 

In the Fathers and liturgies we find the thought that by being baptized Him- 
self Jesus elevated an external rite into a sacrament, and consecrated the element 
of water for perpetual use. aftzzatus est ergo Dominus non mundari volens, 
sed mundare aguas (Ambr. on Lk. iii. 21, 23). ‘‘ By the Baptisme of thy wel 
beloved sonne Jesus Christe, thou dydest sanctifie the fludde Jordan, and al other 
waters to this misticall washing away of synne” (First Prayer-Book of Edw. v1. 
1549, Public Baptism) ; which follows the Gregorian address, ‘‘ By the Baptism 
of Thine Only-begotten Son hast been pleased to sanctify the streams of water” 
(Bright, Azczent Collects, p. 161). 

There is no contradiction between John’s ‘‘Comest Thou to me?” (Mt. 
iii. 14) and “1 knew Him not” (Jn. i. 31, 33). Asa Prophet John recognized 
the sinlessness of Jesus, just as Elisha recognized the avarice and untruthfulness 
of Gehazi, or the treachery and cruelty of Hazael (2 Kings v. 26, viii. 10-12) ; 
but until the Spirit descended upon Him, he did not know that He was the 
Messiah (Weiss, Leben Jesu, I. ii. 9, Eng. tr. i. p. 320). John had three main 
functions: to predict the coming of the Messiah ; to prepare the people for it ; 
and to point out the Messiah when He came. When these were accomplished, 
his work was nearly complete. 


23-38. Zhe Genealogy of Jesus Christ. Comp. Mt. i. 1-17. 
The literature is very abundant: the following are among the prin- 
cipal authorities, from which a selection may be made, and the 
names of other authorities obtained. 

Lord A. Hervey, Zhe Genealogies of our Lord and Saviour, 
Macmillan, 1853; J. B. McClellan, Zhe Mew Testament of our 
Lord and Saviour, 1. pp. 408-422, Macmillan, 1875; W. H. Mill, 


Observations on the Application of Pantheistic Principles to the 


Theory and Historie Criticism of the Gospel, pp. 147-218; D.B.? 
art. “Genealogy”; D. of Chr. Biog. art. “ Africanus”; Schaff’s 
Hlerzog, art. “Genealogy”; Commentaries of Mansel (Speaker), 
Meyer, Schaff, on Mt. i.; of Farrar, Godet, M. R. Riddle, on 
Lk. 11. 


Why does Lk. insert the genealogy here instead of at the beginning of his 
Gospel? It would be only a slight exaggeration to say that this zs the beginning 
of his Gospel, for the first three chapters are only introductory. The use of 
ἀρχόμενος here implies that the Evangelist is now making a fresh start. Two of 
the three introductory chapters are the history of the Forerunner, which Lk. 
completes in the third chapter before beginning his account of the work of the 
Messiah. Not until Jesus has been anointed by the Spirit does the history of 
the Messiah, z.e. the Anointed One, begin; and His genealogy then becomes of 
importance. Ina similar way the pedigree of Moses is placed, not just before 


102 THE GOSPEL ACCORDING TO 5. LUKE [IIL 22, 23. 


or just after the account of his birth (Exod. ii. 1, 2), where not even the names 
of his parents are given, but just after his public appearance before Pharaoh as 
the spokesman of Jehovah and the leader of Israel (Exod. vi. 14-27). 

The statement of Julius Africanus, that Herod the Great caused the genealo- 
gies of ancient Jewish families to be destroyed, in order to conceal the defects 
of his own pedigree (Eus. 27. Z. i. 7. 13), is of no moment. If he ever gave 
such an order, it would of necessity be very imperfectly executed. The rebuild- 
ing of the temple would give him the opportunity of burning the genealogies of 
the priests, which were preserved in the temple archives, but pedigrees in the 
possession of private families would be carefully concealed. Josephus was able 
to give his own genealogy, as he ‘‘ found it described in the Aud/ic records ”—év 
ταῖς δημοσίαις δέλτοις ἀναγεγραμμένην (Veta, 1); and he tells us what great care 
was taken to preserve the pedigrees of the priests, not merely in Judzea, but in 
Egypt, and Babylon, and ‘‘ whithersoever our priests are scattered” (Apion. 
i. 7). It is therefore an empty objection to say that Lk. cou/d not have 
obtained this genealogy from any authentic source, for all such sources had been 
destroyed by Herod. It is clear from Josephus that, if Herod made the attempt, 
he did not succeed in destroying even all public records. Jews are very tena- 
cious of their genealogies ; and a decree to destroy such things would be evaded 
in every possible way. The importance of the evidence of Africanus lies in his 
claim to have obtained information from members of the family, who gloried in 
preserving the memory of their noble extraction; and zm his referring both 
pedigrees as a matter of course to Joseph. It is not probable that Joseph was the 
only surviving descendant of David who was known to be such. But it is likely 
enough that all such persons were in humble positions, like Joseph himself, and 
thus escaped the notice and jealousy of Herod. Throughout his reign he took 
no precaution against Davidic claimants ; and had he been told that a village 
carpenter was the representative of David’s house, he would possibly have 
treated him as Domitian is said to have treated the grandsons of Judas the 
brother of the Lord—with supercilious indifference (Eus. 27. Z. iii. 20). 


28. αὐτός. ‘He Himself,” to whom these miraculous signs 
had reference: comp. 1. 22; Mt. ii. 4. The AV. translation of 
the whole clause, αὐτὸς ἣν “Ingots ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα, 
“Jesus Himself began to be about thirty years of age,” is im- 
possible. It is probably due to the influence of Beza: zmcipiebat 
esse guast annorum triginta. But Cranmer led the way in this 
error in the Bible of 1539, and the later versions followed. Purvey 
is vague, like the Vulgate: “was bigynnynge as of thritti year,”— 
erat incipiens quast annorum triginta. ‘Vyndale is right: “was 
about thirty yere of age when He beganne”; 24. when He began 
His ministry in the solemn way just recorded. Comp. the use of 
ἀρξάμενος in Acts i. 22. In both cases διδάσκειν may be under- 
stood, but is not necessary. In Mk. iv. 1 we have the full expres- 
sion, ἤρξατο διδάσκειν, which is represented in the parallel, Mt. 
xiii. 1, by ἐκάθητο. Professor Marshall has shown that ἤρξατο and 
ἐκάθητο may be equivalents for one and the same Aramaic verb 
(EZxposttor, April 1891): see on v. 21. 

It is obvious that this verse renders little help to chronology. 
* About thirty” may be anything from twenty-eight to thirty-two,— 
to give no wider margin. It is certain that our era is at least four 
years too late, for it begins with a.u.c. 754. Herod the Great 





III. 23 -27.] PREPARATION FOR THE MINISTRY 103 


died just before the Passover a.u.c. 750, which is therefore the 
latest year possible for the Nativity. If we reckon the “ fifteenth 
year” of ver. 1 from the death of Augustus, Jesus was probably 
thirty-two at the time of His Baptism. 

ὧν υἱός, ὡς ἐνομίζετο, ᾿Ιωσήφ τοῦ ‘Het. This is the right punctua- 
tion: “being the son (as was supposed) of Joseph the son of 
Heli.” It is altogether unnatural to place the comma afer Ἰωσήφ 
and not before it: ‘‘ being the son (as was supposed of Joseph) of 
Heli”; ze. being supposed to be the son of Joseph, but being 
really the grandson of Heli. It is not credible that vids can mean 
both son and grandson in the same sentence. J. Lightfoot pro- 
posed that “Jesus” (viz. vids, not viod) should be understood 
throughout ; “ Jesus (as was supposed) the son of Joseph, and so 
the son of Heli, and so the son of Matthat,” etc. (Hor. Hed. on 
Lk. ili. 23). But this is not probable: see on τοῦ Θεοῦ (ver. 38). 


It is evident from the wording that Lk. is here giving the genealogy of Joseph 
and not of Mary. It would have been quite out of harmony with either Jewish 
ideas or Gentile ideas to derive the birthright of Jesus from His mother. In the 
eye of the law Jesus was the heir of Joseph ; and therefore it is Joseph’s descent 
which is of importance. Mary may have been the daughter of Heli; but, if 
she was, Lk. ignores the fact. The difference between the two genealogies was 
from very early times felt to be a difficulty, as is seen from the letter of Julius 
Africanus to Aristides, c. A.D. 220 (Eus. 4. Z. i. 7; Routh, Rel. Sacr. ii. 
Ρ- 228) ; and it is probable that so obvious a solution, as that one was the pedi- 
gree of Joseph and the other the pedigree of Mary, would have been very soon 
advocated, if there had been any reason (excepting the difficulty) for adopting 
it. But this solution is not advocated by anyone until Annius of Viterbo pro- 
pounded it, c. A.D. 1490. Yet see Victorinus (?) on Rev. iv. 7 (Migne v. 324). 

The main facts of the two genealogies are these. From Adam to Abraham 
Lk. is alone. From Abraham to David, Lk. and Mt. agree. From David to 
Joseph they differ, excepting in the names of Zorobabel and his father Salathiel. 
The various attempts which have been made at reconciling the divergences, 
although in no case convincingly successful, are yet sufficient to show that recon- 
ciliation is not impossible. Nevertheless, the possibility that we have here 
divergent attempts of Jewish pedigree-makers may be admitted ; for divergent 
theories, corresponding to the two genealogies, existed at the time. In addition 
to the authorities named above, the monographs of Hottinger, Surenhusius, and 
Voss may be consulted. See also the parallel tables in Resch, Azndhezésev, p. 188. 


27. τοῦ Ζοροβάβελ τοῦ Σαλαθιήλ. It is highly improbable that 
these are different persons from the Zerubbabel and the Shealtiel 
of Mt. 1. 12. That at the same period of Jewish history there 
should be two fathers bearing the rare name Salathiel or Shealtiel, 
each with a son bearing the rare name Zerubbabel, and that both 
of these unusually-named fathers should come in different ways 
into the genealogy of the Messiah, is scarcely credible, although 
this hypothesis has been adopted by both Hottinger and Voss. 
Zerubbabel (= “ Dispersed in Babylon,” or “ Begotten in Baby- 
lon”) was head of the tribe of Judah at the time of the return from 
the Babylonish Captivity in the first year of Cyrus; and he was 


104 THE GOSPEL ACCORDING TO S. LUKE [ III. 27-38. 


therefore an obvious person to include in the pedigree of the 
Messiah. Hence he was called the esa or Prince of the Cap- 
tivity. In τ Chron. ill. 19 he is given as the son of Pedaiah and 
nephew of Shealtiel: and this is probably correct. But he became 
the heir of Shealtiel because the latter had no sons. In Mt. i. 12 
and τ Chron. ili. 17, Shealtiel is the son of Jechoniah, king of 
Judah ; whereas Lk. makes him the son of Neri. Jeconiah is 
called Coniah, Jer. xxii. 24, and Jehoiachin, lii. 31; 2 Kings xxiv. 6; 
2 Chron. xxxvi. ὃ, 9; and all three names mean “The Lord will 
establish.” From Jer. xxii. 30 we learn that he had no children; 
and therefore the line of David through Solomon became extinct in 
him. ‘The three pedigrees indicate that an heir for the childless 
Jeconiah was found in Shealtiel the son of Neri, who was of the 
house of David through Nathan. ‘Thus the junction of the two 
lines of descent in Shealtiel! and Zerubbabel is fully explained. 
Shealtiel was the son of Neri of Nathan’s line, and also the heir of 
Jeconiah of Solomon’s line; and having no sons himself, he had 
his nephew Zerubbabel as adopted son and heir. Rhesa, who 
appears in Lk., but neither in Mt. nor in 1 Chron., is probably not 
a name at all, but a title, which some Jewish copyist mistook for a 
name. ‘Zerubbabel Rhesa,” or ‘“ Zerubbabel the Prince,” has 
been made into “ Zerubbabel (begat) Rhesa.” This correction 
brings Lk. into harmony with both Mt. and 1 Chron. For (1) the 
Greek Ἰωανάς represents the Hebrew Hananiah (1 Chron. ili. 19), 
a generation which is omitted by Mt.; and (2) Lk.’s Ἰούδα is the 
same as Mt.’s ᾿Αβιούδ (Jud-a = Ab-jud). Again, Ἰούδα or ᾿Αβιούδ 
may be identified with Hodaviah (1 Chron. iii. 24); for this name 
is interchanged with Judah, as is seen by a comparison of Ezra 
iil. 9 and Neh. xi. 9 with Ezra ii. 40 and 1 Chron. ix. 7. 

36. Σαλὰ τοῦ Καινὰμ τοῦ ᾿Αρφαξάδ. In LXX this Cainan appears 
as the father of Sala or Shelah, and son of Arphaxad, in the genea- 
logy of Shem (Gen. x. 24, xi. 12; 1 Chron. i. 18). But the name 
is not found in any Hebrew MS,., or in any other version made from 
the Hebrew. In LXX it may be an insertion, for no one earlier 
than Augustine mentions the name. D omits it here, while 8 B L 
have the form Καινάμ for Kaway. But the hypothesis that inter- 
polation here has led to interpolation in LXX cannot be maintained 
upon critical principles. 

88. “Addy. That Lk. should take the genealogy beyond David 
and Abraham to the father of the whole human race, is entirely in 
harmony with the Pauline universality of his Gospel. To the Jew 
it was all-important to know that the Messiah was of the stock of 
Abraham and of the house of David. Mt. therefore places this fact 

1 Both forms of the name, Shealtiel and Salathiel, are found in Haggai and 


elsewhere in O.T.; but in the Apocrypha and N.T. ‘the form used is Salathie} 
(“1 have asked God ὯΝ 











III. 38.] PREPARATION FOR THE MINISTRY 105 


in the forefront of his Gospel. Lk., writing to all alike, shows that 
the Messiah is akin to the Gentile as well as to the Jew, and that 
all mankind can claim Him as a brother. 

But why does Lk. add that Adam was the son of God? Cer- 
tainly not in order to show the Divine Sonship of the Messiah, 
which would place Him in this respect on a level with all mankind. 
More probably it is added for the sake of Gentile readers, to remind 
them of the Divine origin of the human race,—an origin which they 
share with the Messiah. It is a correction of the myths respecting 
the origin of man, which were current among the heathen. Scrip- 
tura, etiam quod ad humant generis ortum pertinet, figtt satiatque 
cognitionem nostram ; eam gut spernunt aut ignorant, pendent errant- 
gue inter tempora antemundana et postmundana (Beng.). It is very 
forced and unnatural to take τοῦ Θεοῦ as the gen. of 6 Θεός, and 
make this gen. depend upon ὧν vids at the beginning of the gene- 
alogy, as if Jesus and not Adam was styled the “son of God.” Thus 
the whole pedigree from ὡς ἐνομίζετο to “Addu would be a gigantic 
parenthesis between ὧν vids and τοῦ Θεοῦ. The rod throughout 
belongs to the word zx front of it, as is clear from the fact that 
Ἰωσήφ, the first name, has no τοῦ before it. Each τοῦ means “ who 
was of,” z.e. either “the son of” or “the heir of.” Both AV. and 
RV. give the sense correctly. 


Iv. 1-18. Zhe Internal Preparation for the Ministry of the 
Christ: the Temptation in the Wilderness, Mt. iv. 1-11; Mk. 
1 12; 17. 


R. C. Trench, Studies in the Gospels, pp. 1-65, Macmillan, 
1867; B. Weiss, Leben Jesu, I. ii. 10, Berlin, 1882; Eng. tr. i. 
pp. 319-354; H. Latham, Pastor Pastorum, pp. 112-146, Bell, 
1890; P. Schaff, Person of Christ, pp. 32, 153, Nisbet, 1880; A. 
M. Fairbairn, Lxfositor, first series, vol. iii. pp. 321-342, Hodder, 
1876; P. Didon, Jésus Christ, ch. 111. pp. 208-226, Plon, 1891. 

Many futile and irreverent questions have been raised respect- 
ing this mysterious subject; futile, because it is impossible to 
answer them, excepting by empty conjectures; and irreverent, 
because they are prompted by curiosity rather than by a desire for 
illumination. Had the answers to them been necessary for our 
spiritual welfare, the answers would have been placed within our 
reach. Among such questions are such as these: Did Satan 


1 “Tn the one case we see a royal Infant born by a legal title to a glorious 
inheritance ; and in the other a ministering Saviour who bears the natural sum 
of human sorrow” (Wsctt. Znt. to the Gospels, 7th ed. p. 316). The whole 
passage should be read. 





106 THE GOSPEL ACCORDING TO 58. LUKE [IVv. 


assume a human form, and change his form with each change of 
temptation, or did he remain invisible? Did he know who Jesus 
was, or was he trying to discover this? Did he know, until he was 
named, that Jesus knew who he was? Where was the spot from 
which he showed all the kingdoms of the world Ὁ 

Three points are insisted upon in the Epistle to the Hebrews 
(ii. 18, iv. 15), and beyond them we need not go. 1. The tempta- 
tions were real. 2. Jesus remained absolutely unstained by them. 
3. One purpose of the temptations was to assure us of His sym- 
pathy when we are tempted. The second point limits the first and 
intensifies the third. The sinlessness of Jesus excluded all those 
temptations which spring from previous sin ; for there was no taint 
in Him to become the source of temptation. But the fact that the 
solicitations came wholly from without, and were not born from 
within, does not prevent that which was offered to Him being 
regarded as desirable. The force of a temptation depends, not 
upon the sin involved in what is proposed, but upon the advantage 
connected with it. And a righteous man, whose will never falters 
for a moment, may feel the attractiveness of the advantage more 
keenly than the weak man who succumbs; for the latter probably 
gave way before he recognized the whole of the attractiveness ; or 
his nature may be less capable of such recognition. In this way 
the sinlessness of Jesus augments His capacity for sympathy: for 
in every case He felt the fu// force of temptation.! 

It is obvious that the substance of the narrative could have 
had only one source. No one has succeeded in suggesting any 
probable alternative. There is no Old Testament parallel, of which 
this could be an adaptation. Nor is there any prophecy that the 
Messiah would have to endure temptation, of which this might be 
a fictitious fulfilment. And we may be sure that, if the whole 
had been baseless invention, the temptations would have been of 
a more commonplace, and probably of a grosser kind. No Jewish 
or Christian legend is at all like this. It is from Christ Himself 
that the narrative comes ; and He probably gave it to the disciples 
in much the same form as that in which we have it here. 


1 <¢ Sympathy with the sinner in his trial does not depend on the experience 
of sin, but on the experience of the strength of the temptation to sin, which only 
the sinless can know in its full intensity. He who falls yields before the last 
strain ” (Wsctt. on Heb. ii. 18). See Neander, Z. 7. C. §§ 46, 47, pp. 77, 78. 








ἘΝῚ: 2.] PREPARATION FOR THE MINISTRY 107 


1. πλήρης πνεύματος ἁγίου. These words connect the Tempta- 
tion closely with the Baptism. It was under the influence of 
the Spirit, which had just descended upon Him, that He went, in 
obedience to God’s will, into the wilderness. All three accounts 
mark this connexion ; and it explains the meaning of the narrative. 
Jesus had been endowed with supernatural power; and He was 
tempted to make use of it in furthering His own interests without 
regard to the Father’s will. And here ἀνήχθη. . . πειρασθῆναι 
(Mt. iv. 1) must not be understood as meaning that Christ went 
into the wilderness to court temptation. ‘That would be too like 
yielding to the temptation which He resisted (vv. 9-12). He 
went into the desert in obedience to the Spirit’s promptings. That 
He should be ‘empted there was the Divine purpose respecting 
Him, to prepare Him for His work. D.C.G. ii. p. 714. 


Neither Mt. nor Mk. has ἅγιον as an epithet of πνεῦμα here (see on i. 15); 
and neither of them has Lk.’s favourite ὑπέστρεψ εν. 


ἤγετο ἐν τῷ πνεύματι ἐν TH ἐρήμῳ. ‘He was led zm (not 72120) 
the wilderness,” ze. in His wanderings there, as in His progress 
thither, He was under Divine influence and guidance. The imperf. 
indicates continued action. ‘Tradition, which is not likely to be of 
any value, places this wilderness close to Jericho. Some region 
farther north is more probable. The ἡμέρας τεσσεράκοντα may be 
taken either with ἤγετο (RV.) or with πειραζόμενος (AV.). As the 
temptation by Satan was simultaneous (pres. part.) with the lead- 
ing by the Spirit, the sense will be the same, whichever arrange- 
ment be adopted. In Mk. also the words are amphibolous, and 
may be taken either with ἦν ἐν τῇ ἐρήμῳ or with πειραζόμενος. If 
we had only the account in Mt. we might have supposed that the 
temptations did not begin until the close of the forty days. The 
three recorded may have come at the end of the time, as seems to be 
implied with regard to the first of them. Or they may be given as 
representative of the struggles which continued throughout the 
whole period. 

2. πειραζόμενος. The word is here used in its commonest 
sense of “try or test,” with a szzzster motive. In N.T. it has three 
lises:.1...“‘try or attempt” to do (Acts ix. 26, xvi..7, xxiv. 6)%5) 2. 
“try or dest,” with a good motive (Jn. vi. 6; 2 Cor. xiil. 5; Rev. 
ii. 2), especially of God’s sending trials (1 Cor. x. 13; Heb. xi. 17; 


1 Ze baptéme et la tentation se succedent [un ἃ Cautre dans la réalité de 
Phistotre, comme dans le récit des Evangélistes. Ces deux faits inséparables, 
guz séclatrent en Sopposant dans un contraste vigoreux, sont le vrat prélude 
de la vie du Christ. Lun est la manifestation de [Esprit de Dieu, Pautre, 
celle de esprit du mal; [un nous montre la filiation divine de Jésus, Vautre, 
sa nature humaine vouce ἃ la lutte et ἃ épreuve; [un nous révele la force infinie 
avec laquelle 2] agira, Pautre, Pobstacle qwil saura renverser; Pun nous 
enseigne sa tntime, Tautre, la lot de son action (Didon, p. 225). 


10d THE GOSPEL ACCORDING TO 5. LUKE {Iv. 2. 


Rev. ili. 10); 3. “try or Zest,” with a dad motive, in order to pro- 
duce perplexity or failure (xi. τό; Mt. xix. 3; [Jn.] viii. 6), especially 
of tempting to sin (1 Cor. vil. 5; 1 Thes. iii. 5; Jas. i. 13). Itis 
thus of much wider meaning than δοκιμάζειν (xii. 56, xiv. 19), 
which has only the second of these meanings. Trench, Sya. 
Ixxiv. ; Cremer, Zex. p. 494. 

ὑπὸ τοῦ διαβόλουι All three use ὑπό of the agency of Satan. 
He is not a mere instrument. Comp. 2 Cor. il. 11; Acts x. 38. 
In N.T. διάβολος with the art. always means Satan, “the calumni- 
ator,” kar ἐξοχήν. In Mt., Jn., Acts, Eph., 1 and 2 Tim., Heb., 
James, Jude, τ Pet., and Rev. this use is invariable. It is possible 
that 6 διάβολος was originally a translation of Satan=“ the ad- 
versary.” In LXX ἐνδιαβάλλειν sometimes means “ meet, oppose” 
(Num. xxii. 22, 32), and διάβολος means “adversary” (1 Mac. i. 
36). In Job (i. 6-12, 11. 1-7) and Zech. (iii. 1-3) 6 διάβολος is 
used as in N.T. for Satan, as the accuser or slanderer of God to 
man and of man to God. In this scene he endeavours to mis- 
represent God, and to induce Jesus to adopt a false view of His 
relation to God. 

The existence of such a being is sometimes denied, but on 
purely @ 2γίογέ grounds. ‘To science the question is an open one, 
and does not admit of demonstration either way. But the teach- 
ing of Christ and His Apostles is clear and explicit; and only 
three explanations are possible. Either (1) they accommodated 
their language to a gross superstition, knowing it to be such; or 
2) they shared this superstition, not knowing it to be such; or 
the doctrine is not a superstition, but they taught the actual 
truth. As Keim rightly says, one cannot possibly regard all the 
sayings of Jesus on this subject as later interpolations, and “ Jesus 
plainly designated His contention with the empire of Satan as a 
personal one” (/es. of Naz., Eng. tr. ii. pp. 318, 325). See Gore, 
Dissertations on Subjects connected with the Incarnation, pp. 23-27. 

οὐκ ἔφαγεν οὐδέν. This does not agree well with the supposition 
that Jesus partook of the scanty food which might be found in the 
wilderness. The νηστεύσας of Mt. seems to imply the deliberate 
fasting which was customary in times of solemn retirement for 
purposes of devotion. But this does not exclude the possibility 
that the mental and spiritual strain was so great that for a time 
there was no craving for food. In any case the want of food 
would at last bring prostration of body and mind; and then the 
violence of temptation would be specially felt. Both Mt. and Lk. 
appear to mean that it was not until near the end of the forty days 
that the pangs of hunger were endured. For συντελεῖσθαι of days 
being completed comp. Acts xxi. 27; Jobi. 5; Tobit x. 7.1 

1 The fasts of Moses and Elijah were of similar duration (Deut. ix. 9; 1 K. 
xix. 8). The number forty in Scripture is connected with suffering. The 

















IV. 3.] PREPARATION FOR THE MINISTRY 109 


8. εἶπεν. Mt. adds προσελθών, which is a very favourite ex- 
pression of his. It does not necessarily imply corporal presence, 
although Mt. himself may have understood it in that sense. Jesus 
says of the approaching struggle in Gethsemane, “The prince of the 
world cometh” (Jn. xiv. 30). Nowhere in Scripture is Satan said 
to have appeared in a visible form: Zech. 111. 1 is a vision. And 
nothing in this narrative requires us to believe that Satan was 
visible on this occasion. 

Ei vids εἶ τοῦ Θεοῦ. Both Mt. and Lk. have υἱός τ. Θ. without 
the article, the reference being to the relationship to God, rather 
than to the office of the Messiah. The emphatic word is vids. 
The allusion to the voice from heaven (iil. 22) is manifest, but 15 
not likely to have occurred to a writer of fiction, who would more 
probably have written, “If Thou art 216 Christ.” The “if” does 
not necessarily imply any doubt in Satan, although Augustine takes 
it so;! but it is perhaps meant to inspire doubt in Jesus: “ Hath 
God said, Thou art My beloved Son, and yet forbidden Thee to 
give Thyself bread?” Comp. “Yea, hath God said, Ye shall not 
eat of any tree of the garden?” (Gen. 11. 1). The suggestion 
seems to be that He is 20 work a miracle in order to prove the 
truth of God’s express declaration, and that He may doubt His 
relation to God, if God does not allow the miracle. 


This seems better than to regard the first temptation as a temptation of the 
fiesh. If the food had been there, would it have been sinful for Jesus to partake 
of it? Again, it is sometimes said that it was a temptation Zo use 2725 supernatural 
power to supply His own necessities. Among ‘‘the Laws of the Working of 
Signs” we are told was one to the effect that ‘‘Our Lord will not use His 
special powers to provide for His personal wants or those of His immediate 
followers.”? This law perhaps does not hold, except so far as it coincides 
with the principle that no miracle is wrought where the given end can be ob- 
tained without miracle. Some of Christ’s escapes from His enemies seem to 
have been miraculous. Was not that ‘‘ providing for a personal want”? His 
rejoining His disciples by walking on the sea might be classed under the same 
head. The boat coming suddenly to land might be called ‘‘ providing for the 
wants of His immediate followers.” Had He habitually supplied His personal 
wants by miracle, then He would have ceased to share the lot of mankind. 
But it would be rash to say that it would have been sinful for Him to supply 
Himself with food miraculously, when food was necessary for His work and 
could not be obtained by ordinary means. It is safer to regard this as a 
temptation to satisfy Himself of the truth of God’s word by a test of His own. 





Deluge lasted forty days and nights (Gen. vii. 4, 12). The Israelites wandered 
for forty years (Num. xiv. 33, xxxli. 13). Egypt is to lie waste forty years 
(Ezek. xxix. 11). Ezekiel is to bear the iniquity of the house of Judah (z.e. the 
penalty for that iniquity) forty days, each day representing a year (iv. 6). 
Offenders received forty stripes as a maximum (Deut. xxv. 3). A mother was 
unclean for forty days after childbirth (Lev. xii. 1-4). Perhaps we are to 
understand that the fast of the Ninevites lasted forty days. 

1 Dubzttavit de illo demonum princeps, eumaue tentavit, an Christus esset 
explorans (De Civ. Dez, ix. 21). 

2 Latham, Pastor Pastorum, p. 113. 


110 THE GOSPEL ACCORDING TO 5. LUKE [IV. 8-5. 


The singular τῷ λίθῳ τούτῳ is more graphic than the οἱ λίθοι οὗτοι of Mt. A 
single loaf is all that He need produce. The similarity between lumps of stone 
and loaves of bread perhaps explains why this material, so common in the 
wilderness, was selected for change into food. 


For the use of ἵνα after εἰπέ (x. 40, xix. 15, etc.) see Win. xliv. 8, pp. 
420-424; B. Weiss on Mt. iv. 3; Simcox, Lang. of V.T. p. 177; Green, 
Gr. of N.T. p. 170. It is a weakening of the telic force of ἵνα rather than a 
mere substitute for the infinitive. See Blass, Gr. pp. 217 ff. 


4. Christ does not reply to the “if” by affirming that He is 
the Son of God; nor does He explain why the Son of God does 
not accept the devil’s challenge. He gives an answer which holds 
good for any child of God in similar temptation.! The reply is a 
pointed refutation, however, of the special suggestion to Himself, 
6 ἄνθρωπος having direct reference to υἱὸς τ. Θεοῦ. Satan suggests 
that God’s Son would surely be allowed to provide food for Him- 
self. Jesus replies that God can sustain, not only His Son, but 
any human being, with or without food, and can make other things 
besides bread to be food. Comp. ‘ My meat is to do the will of 
Him that sent Me” (Jn. iv. 34). The reply is verbatim as LXX 
of Deut. viii. 3. As all His replies come from this book, we may 
conjecture that Jesus had recently been reading it or meditating 
on it. The repeated use of a book which is so full of the trials of 
Israel in the wilderness may suggest a parallel between the forty 
days and the forty years. The direct reference is to the manna. 


The addition of the remainder of the quotation in A D and other authorities 
comes from Mt. It differs in wording in the texts which insert it. If it were 
genuine here, its absence from the best authorities would be most extra- 
ordinary. The insertion of ὁ διάβολος and of els ὄρος ὑψηλόν in ver. 5, and 


the substitution of τοῦ κόσμου for τῆς οἰκουμένης, are corruptions of the same 
kind. 


5. Lk. places second the temptation which Mt. places last. 
The reasons given for preferring one order to the other are sub- 
jective and unconvincing. Perhaps neither Evangelist professes to 
give any chronological order. ‘Temptations may be intermingled. 
It is very doubtful whether the τότε with which Mt. introduces the 
temptation which he places second, and the πάλιν with which he 
introduces his third, are intended to specify sequence in time. 
Many Lat. MSS. (Gbcflqr) here place wv. 5-8 after vv. 9-11. 
Lk. omits the command to Satan to depart ;? and we have no 
means of knowing which temptation it zmmediately followed. Mt. 
naturally connects it with the one which he places last. 

ἀναγαγών. See on il. 22. The word does not require us to 


1 Trench quotes from Ambrose: Won enim quast Deus utitur potestate 
(quid enim mihi proderat), sed quasi homo commune sibi arcessit auxtlium. 

2 It is worth noting that A.V., which follows those texts that insert Ὕπαγε 
ὀπίσω μου, Σατανᾶ in ver. ὃ, renders the words ‘‘ Get thee behind Me, Satan” 
there, and ‘‘ Get thee hence, Satan” in Mt. 





iV. 6,6.] PREPARATION FOR THE MINISTRY 111 


believe that Satan had control of Christ’s person and transferred 
Him bodily from the desert to a mountain-top. From no mountain 
could “all the kingdoms of the world” be visible, least of all “in 
a moment of time.” If Satan on the mountain could present to 
Christ’s mind kingdoms which were not visible to the eye, he 
could do so in the desert. We may suppose that he transferred 
Jesus 7m thought to a mountain-top, whence He could in thought 
see all. For “all the kingdoms of the world” comp. Ezra i. 2, 
where we have τῆς γῆς for “of the world”: in Mt. τοῦ κόσμου, 
which D substitutes here. 

τῆς οἰκουμένης. A favourite expression with Lk. (ii. 1, xxi. 26; 
Acts xi. 28, xvii. 6, 31, ΧΙΧ. 27, xxiv. 5): elsewhere only six times, 
of which one is a quotation (Rom. x. 18 from Ps. xix. 5). It 
describes the world as a place of settled government, “the civilized 
world.” To a Greek it might mean the Greek world as distinct 
from barbarian regions (Hdt. iv. 110. 4; comp. Dem. De Cor. 
p. 242). Later it meant “the Roman Empire,” ordis terrarum, as 
in ii, τ (Philo, Leg. ad Caz. 25). In inscriptions the Roman 
Emperor is ὃ κύριος τῆς οἰκουμένης. Finally, it meant “the whole 
inhabited earth,” as here and xxi. 26 (Rev. xvi. 14; Heb. i. 6; 
"Ἐν τ: 2.: BAe vi. 3: 2) In Heb..1s¢5 1015. used of 
the world to come as an ordered system: see Wsctt. Lk. omits 
καὶ τὴν δόξαν αὐτῶν here, but adds it in Satan’s offer. 

ἐν στιγμῇ χρόνους Puncto temporis: comp. ἐν ῥιπῇ ὀφθαλμοῦ 
(eiGorexy452). © Notun Μη (ΟΠ. ΤΕ εχχχ τ π; 2 ΝΙ50: ΙΧ. ΤἹ: 
It intimates that the kingdoms were represented, not in a series of 
pageants, but simultaneously: acuta tentatio (Beng.). To take ἐν 
στιγμῇ xp. With ἀναγαγών is not a probable arrangement. With 
στιγμή (στίζειν = “to prick”) comp. stimulus, “stick,” and “ sting.” 

6. Σοὶ δώσω... ὅτι ἐμοὶ παραδέδοται. Both pronouns are 
emphatic: “To Zzee I will give . . . because to me it hath been 
delivered.” 


The αὐτῶν after τὴν δόξαν is a constructio ad sensum, referring to the 
kingdoms understood in τὴν ἐξουσίαν ταύτην, ‘‘ this authority and jurisdiction.” 
In παραδέδοται we have the common use of the perf. to express permanent 
and present result of past action; ‘‘it has been given over” and remains in 
my possession: comp. γέγραπται (4, 8, 10) and εἴρηται (12). 


Satan does not say by whom it has been given over; and two answers are 
possible: 1. by God’s permission ; 2. by man’s sin. But the latter does not 
exclude the former; and in any case conjfitetur tentator, se non esse condttorem 
(Beng.). That it refers to a Divine gift previous to his revolt against God, is a 
gratuitous conjecture. Christ Himself speaks of Satan as ‘‘the ruler of this 
world” (Jn. xii, 31, xiv. 30, xvi. 11). In the Rabbinical writings ‘‘ Lord of 
this world ” is a common name for Satan, as ruler of the heathen, in opposition 
to God, the Head of the Jewish theocraty. The devil is the ruler of the un 
believing and sinful-; but he mixes truth with falsehood when he claims to have 
dominion over all the material glory of the world. Comp. Eph. 11, 2; 2 Cor 


[12 THE GOSPEL ACCORDING TO S. LUKE _ [IV. 6-9. 


iv. 4; Rev. xiii. 2. In @ ἂν θέλω the mixture of falsehood seems to be still 
greater. Even of those who are under the dominion of Satan it is only in a 
limited sense true that he can dispose of them as he pleases. But the subtlety 
of the temptation lies partly in the fact that it appeals to what is in a very real 
sense true. Satan intimates that the enormous influence which he possesses 
over human affairs may be obtained for the promotion of the Messiah’s King- 
dom. Thus all the pain and suffering, which otherwise lay before the Saviour 
of the world, might be evaded. 


7. ἐὰν προσκυνήσῃς. Mt. adds πεσών, which, like προσελθών, 
indicates that he may have believed that Satan was visible, 
although this is not certain. Even actual prostration is possible 
to an invisible being, and “fall down and worship” is a natural 
figure for entire submission or intense admiration. In the East, 
prostration is an acknowledgment of authority, not necessarily of 
personal merit. ‘The temptation, therefore, seems to be that of 
admitting Satan’s authority and accepting promotion from him. 


ἐνώπιον ἐμοῦ. Lk.’s favourite expression (i. 15, 17, 19, 75, etc.). The 
usual constr. after προσκυνεῖν is the acc. (ver. 8; Mt. iv. 10; Rev. ix. 20, 
xiii, 12, xiv. 9, 11) or the dat. (Acts vii. 43; Jn. iv. 21, 23; Rev. iv. 10, 
vii. 11): but Rev. xv. 4 as here. 


ἔσται σοῦ aca. “The ἐξουσία which has been delivered to 
me I am willing to delegate or transfer”: magna superbia (Beng.). 
The acceptance of it would be equivalent to προσκύνησις. Just as 
in the first case the lawful desire for food was made an occasion of 
temptation, so here the lawful desire of power, a desire specially 
lawful in the Messiah. Everything depends upon why and how 
the food and the power are obtained. Christ was born to bea 
king ; but His Kingdom is not of this world (Jn. xviii. 36, 37), and 
the prince of this world has nothing in Him (Jn. xiv. 30). He 
rejects the Jewish idea of the Messiah as an earthly potentate, and 
thus condemns Himself to rejection by His own people. He 
rejects Satan as an ally, and thereby has him as an implacable 
enemy. ‘The end does not sanctify the means. 

8. προσκυνήσεις. Mt. also has this word in harmony with 
Satan’s προσκυνήσῃς; but in LXX of Deut. vi. 13 we have ¢o- 
βηθήσῃ: see on Vil. 27.---λατρεύσεις. Lit. “serve for hire” 
(Adrpis = “hireling”). In class. Grk. it is used of the service of 
slaves and of freemen, whether rendered to men or to God: in 
N.T. always of religious service, but sometimes of the worship of 
idols (Acts vii. 42; Rom. i. 25). Trench, Syv. xxxv. Propositum 
erat Domino humilitate diabolum vincere, non potentia (Jerome). 

9. τὸ πτερύγιον τοῦ ἱεροῦ. It is impossible to determine what 


1In this connexion a remark of Pere Didon is worth quoting. Of the 
traditional scene of the Temptation he savs that there Christ avazt sous les yeux 
ce chemin de Jéricho ἃ Jérusalem qu'il devart survre, un jour. avec ses disctdles, 
pour aller ἃ la mort (Jésus Christ ch. ili. p. 209). 











Iv. 9-12. ] PREPARATION FOR THE MINISTRY 813 


this means. The article points to its being something well known 
by this name. The three points conjectured are: 1. the top of 
the Royal Porch, whence one looked into an abyss (Jos. Azz. 
XV. II. 5); 2. the top of Solomon’s Porch; 3. the roof of the 
ναός. It was from τὸ πτερύγιον Tod ἱεροῦ that James the Just was 
thrown, according to Hegesippus (Eus. 1 £. il. 23. 11, 16). Had 
any part of the vads been intended, we should perhaps have had 
τ. ναοῦ rather than τ. ἱεροῦ. 

Εἰ υἱὸς εἶ τοῦ Θεοῦ. The repetition of this preamble is evidence 
that this temptation is in part the same as the first (ver. 3). In 
both cases Jesus is to “tempt” (ver. 12) God, to challenge Him 
to prove His Fatherhood bya test of His Son’s own choosing. 
But, whereas in the first case Christ was to be rescued from an 
existing danger by a miracle, here He is to court needless danger 
in order to be rescued by a miracle. It may be that this is also a 
partial repetition of the second temptation. If the suggestion is 
that He should throw Himself down into the courts of the temple, 
so that the priests and the people might see His miraculous 
descent, and be convinced of His Messiahship, then this is once 
more a temptation to take a short cut to success, and, by doing 
violence to men’s wills, avoid all the pain and suffering involved 
in the work of redemption.! If this is correct, then this tempta- 
tion is a combination of the other two. It is difficult to see what 
point there is in mentioning the temple, if presumptuously seeking 
peril was the only element in the temptation. The precipices of 
the wilderness would have served for that. The βάλε σεαυτόν 
expresses more definitely than the mid. would have done that the 
act is to be entirely His own. Not “Fall,” nor “Spring,” but 
“Cast Thyself”; deice teipfsum. Comp. ἑαυτοὺς πλανῶμεν (1 Jn. 
i. 8). 

ἝΞ The fact that after τ. διαφυλάξαι σε Satan omits ἐν πάσαις 
Tats ὁδοῖς gov is in favour of the view that presumptuous rushing 
into danger is part of the temptation. To fling oneself down from 
-a height is not going “in one’s ways,” but out of them. The 
disobedient Prophet was slain by the lion, the obedient Daniel 
was preserved in the lions’ den. But we are not sure that the 
omission of the words has this significance. 

11. ἐπὶ χειρῶν. “ Ox their hands,” implying great carefulness. 
The πρὸς λίθον has no special reference either to the temple or the 
rocks below: stones abound in most places, and lie in the way 
of those who stumble. 

12. Εἴρηται. In Mt. Πάλιν γέγραπται. Jesus had appealed to 
Scripture; Satan does the same; and then Jesus shows that 
isolated texts may be misleading. They may be understood in a 
sense plainly at variance with some other passage. Satan had 

" τ Edersh. Z. & 7. i. p. 304; Latham, Pastor Pastorum, p. 140. 





14 THE GOSPEL ACCORDING TO 5. LUKE [| IV. 12, 13 


suggested that it was impossible to put too much trust in God. 
Christ points out that testing God is not trusting Him. 


The verb ἐκπειράζειν is wholly biblical (x. 25 ; Mt. iv. 7; Ps. Ixxvii. 18). In 
the Heb. it is ‘* Ye shall not tempt”: but in LXX we have the sing. as here. 


13. πάντα πειρασμόν. “Every kind of temptation”: a further 
indication that He was tempted throughout the forty days, and that 
what is recorded is merely an illustration of what took place. 
The enemy tried all his weapons, and was at all points defeated. 
Comp. πᾶσα ἁμαρτία καὶ βλασφημία, “all manner of sin and 
blasphemy” (Mt. xii. 31); πᾶν δένδρον, “every kind of tree (Mt. 
lll, 10); ὃ μὲν πάσης ἡδονῆς ἀπολαύων καὶ μηδεμιᾶς ἀπεχόμενος 
ἀκόλαστος, “he who enjoys every kind of pleasure,” etc. (Arist. 
Ethic. 2. ἡ): 

ἄχρι καιροῦ. ‘Until a convenient season.” This rendering 
gives the proper meaning both of ἄχρι and of καιρός : comp. Acts 
ΧΙ. 11, xxiv. 25; Lk. xxi. 24. It is Satan’s expectation that on 
some future occasion he will have an opportunity of better success ; 
and an opportunity came when Judas was allowed to deliver the 
Christ into the hands of His enemies. That this was such an 
occasion seems to be indicated by Christ’s own declarations: 
“The prince of this world cometh; and he hath nothing in Me” 
(Jn. xiv. 30); and “This is your hour and the power of darkness” 
(Lk. xxii. 53). Satan was not visible in a bodily shape then, and 
probably not on this earlier occasion. It is Peter who on one 
occasion became a visible tempter (Mt. xvi. 23; Mk. vill. 33). Not 
that we are to suppose, however, that Satan entirely desisted from 
attacks between the beginning and end of Christ’s ministry: “Ye 
are they which have continued with Me in My temptations,” rather 
implies the contrary (xxii. 28); but the evil one seems to have 
accumulated attacks at the beginning and the end. In the wilder- 
ness he employed the attractiveness of painless glory and success ; 
in the garden he tried the dread of suffering and failure. All 
human temptation takes place through the instrumentality of 
pleasure or pain. Comp. xxii. 3. 


Luke says nothing about the ministration of Angels which followed the 
temptation, as recorded by both Mt. and Mk., not because he doubts such facts, 
for he repeatedly records them (i. 11, 26, ii. 9, xxii. 43; Acts v. 19, vill. 26, 
xii. 7, xxvii. 23), but probably because his source said nothing about them. ΜΚ, 
seems to mean that Angels were ministering to Jesus during the whole of the 
forty days: his three imperfects (jv . . . ἣν. . . διηκόνουν) are co-ordinate, 

The Temptation is not a dream, nor a vision, nor a myth, nor a parable, 
translated into history by those who heard and misunderstood it, but an histor- 
ical fact. It was part of the Messiah’s preparation for His work. In His 
baptism He received strength. In His temptation He practised the use of it. 
Moreover, He thus as man acquired experience (Heb. v. 8) of the possibilities of 
evil, and of the violent and subtle ways in which His work could be ruined. 

Only from Himself could the disciples have learned the history of this 











IV. 18. THE MINISTRY IN GALILEE 110 


struggle. Among other things it taught them the value of the Jewish Scriptures. 
With these for their guide they could overcome the evil one, as He had done: no 
special illumination was necessary (xvi. 29, 31). 


IV. 14-IX. 50. The Ministry in Galilee. 


Lk., like Mt. and Mk., omits the early ministry in Judea; but 
we shall find that his narrative, like theirs, implies it. All three of 
them connect the beginning of the Galilean ministry with the 
Baptism and the Temptation; while Mt. and Mk. make the im- 
prisonment of the Baptist to be the occasion of Christ’s departure 
from Judza into Galilee (Mt. iv. 12; Mk. i. 14). But they neither 
assert nor imply that John was imprisoned soon after the Tempta- 
tion; nor do they explain why the arrest of John by Herod Antipas 
should make Christ take refuge in this same Herod’s dominions. 
It is from the Fourth Gospel that we learn that there was a con- 
siderable interval between the Temptation and John’s imprison- 
ment, and that during it Jesus went into Galilee and returned to 
Judea again (ii. 13). From it also we learn that the occasion of 
the second departure into Galilee was the jealousy of the Pharisees, 
who had been told that Jesus was making and baptizing more 
disciples even than the Baptist. Much as they disliked and feared 
the revolutionary influence of John, they feared that of Jesus still 
more. John declared that he was not the Christ, he “did no sign,” 
and he upheld the Law. Whereas Jesus had been pointed out as 
the Messiah ; He worked miracles, and He disregarded, not only 
traditions which were held to be equal to the Law (Jn. iv. 9), but 
even the Law itself in the matter of the Sabbath (Jn. v. 9, 10). 
Thus we see that it was not to escape the persecution of Herod, but 
to escape that of the Pharisees, who had delivered the Baptist into 
the hands of Herod, that Jesus retired a second time from Judea 
into Galilee. It was “after that John was delivered up” (Mk. i. 14), 
and “when He heard that John was delivered up” (Mt. iv. 12), 
that Christ retired into Galilee. In neither case was it Herod’s 
action, but the action of those who delivered John into the hands 
of Herod, that led to Christ’s change of sphere. And in this way 
what is recorded in the Fourth Gospel explains the obscurities of 
the other three. 


There is a slight apparent difference between the first two Gospels and the 
third. The three Evangelists agree in noticing only one return from Judza 


116 THE GOSPEL ACCORDING TO 5. LUKE [IV. 14 


to Galilee, and possibly each knows of only one. But whereas Mt. and Mk. 
seem to point to the second return, for they connect it with the delivering up 
of the Baptist, Lk. seems rather to point to the first return, for he connects it 
with ‘‘ the power of the Spirit,” an expression which suggests a reference to 
that power which Jesus had received at the Baptism and exercised in the 
Temptation. It is quite possible, however, that the expression refers to the 
power with which He had worked miracles and taught in Galilee and Judza ; 
in which case all three Gospels treat of the second return to Galilee. 


Not very much plan is discernible in this portion of the Gospel ; 
and it may be doubted whether the divisions made by com- 
mentators correspond with any arrangement which the writer had 
in his mind. But even artificial schemes help to a clearer appre- 
hension of the whole; and the arrangement suggested by Godet is, 
at any rate, useful for this purpose. He takes 2.6 Development in 
the Position of Christ’s Disciples as the principle of his divisions. 

1. iv. 14-44. To the Call of the first Disciples. 

2. v. I-vi. 11. To the Nomination of the Twelve. 

3. Vi. 12-vill. 56. To the first Mission of the Twelve. 

4. ix. 1-50. ‘To the Departure for Jerusalem. 

These divisions are clearly marked out in the text of WH.,a 
space being left at the end of each. 


IV. 14-44. Zhe Ministry in Galilee to the Call of the first 
Disciples. The Visits to Nazareth and Capernaum. 


14, 15. Comp. Mt. iv. 12; Mk. i. 14. These two verses are 
introductory, and point out three characteristics of this period of 
Christ’s activity. 1. He worked in the power of the Spirit. 2. His 
fame spread far and wide. 3. The synagogues were the scenes of 
His preaching (comp. ver. 44). 

14. ἐν τῇ δυνάμει τοῦ πνεύματος. This is perhaps to remind us 
that since His first departure from Galilee He has been endowed 
with the Holy Spirit and has received new powers (iii. 22, iv. 1, 18). 
Bengel’s post victoriam corroboratus connects it too exclusively 
with the Temptation. Unless, with De Wette, we take καὶ φήμη 
ἐξῆλθεν as anticipating what follows, the statement implies much 
preaching and perhaps some miracles, of which Lk. has said 
nothing ; for Jesus is famous directly He returns. The power of 
the Spirit had already been exhibited in Him. Jn. says that “the 
Galileans received Him, having seen all the things that He did in 
Jerusalem at the feast” (iv. 45). But it is not likely that they had 
heard of the wonders which attended the Birth, or of those which 
attended the Baptism. 


There are various marks of Lk.’s style. 1. ὑπέστρεψεν, for which Mt. has 
ἀνεχώρησεν and Mk. ἦλθεν. Comp. ver. 1, where Lk. has ὑπέστρεψεν, while 
Mt. has ἀνήχθη. 2. δύναμις of Divine power. Comp. i. 35, and see on 
iv. 36. 3. καθ᾽ ὅλης in this sense. Comp. xxiii. 5; Acts ix. 31, 42, x. 37 














IV. 14, 15.] THE MINISTRY IN GALILEE 117 


it is peculiar to Lk. See Simcox, Zang. of N.T. p. 148. 4. ἡ περίχωρος, se. 
γῆ, is an expression of which Lk. is fond (iii. 3, iv. 37, vil. 17, vill. 37; Acts 
xiv. 6); not in Jn., and only twice in Mt. (im. 5, xiv. 35) and once in Mk. 
(i. 28 ; not vi. 55). 


15. καὶ αὐτὸς ἐδίδασκεν. Lk. is so fond of this mode of transi- 
tion that αὐτός possibly has no special significance; if it has, it is 
“‘He Himself,” as distinct from the rumour respecting Him. The 
imperf. points to His habitual practice at this time, and seems to 
deprive what follows of all chronological connexion. All the 
Gospels mention His teaching in synagogues, and give instances of 
His doing so during the early part of His ministry (Mt. iv. 23, 
185/35, ΜΠ 9, xi. 545 Mk. 1. 21; 39, 1: 1, vi. 2; Lk. iv. 44, vi. 6; 
Jn. vi. 59). Towards the close of it, when the hostility of the 
teachers became more pronounced, there is less mention of this 
practice: perhaps He then taught elsewhere, in order to avoid 
needless collision. It should be noticed that here, as elsewhere, it 
is the /eaching rather than the worship in the synagogues that is 
prominent. Synagogues were primarily places of instruction 
(xiii. 10; Jn. xviii. 20; Acts xili. 27, xv. 21, etc.), and it was as 
such that Augustus encouraged them. Morality of a high kind 
was taught there, and morality is on the side of order. 

ἐν ταῖς συναγωγαῖς αὐτῶν. This means in the synagogues of the 
Galileans. Galilee at this time was very populous. Josephus no 
doubt exaggerates when he says that the smallest villages had 
fifteen thousand inhabitants (2. /. 11. 3. 2), and that there were 
over two hundred towns and villages. But in any case there were 
many Galileans. Among them there was more freshness and less 
formalism than among the inhabitants of Judea. Here the 
Pharisees and the hierarchy had less influence, and therefore 
Galilee was a more hopeful field in which to seek the first elements 
of a Church. On the other hand, it was necessary to break down 
the prejudices of those who had known Him in His youth, and had 


-seen in Him no signs of His being the Messiah that they were 


expecting : and the fame of the miracles which He had wrought in 
Judza was likely to contribute towards this. Thus the Judzan 
ministry prepared the way for the more promising ministry in 
Galilee. We have no means of estimating the number of Galilean 
synagogues; but the fact that such a place as Capernaum had 
either none, or only a poor one, until a Roman centurion was 
moved to provide one (“himself built us our synagogue,” vii. 5), 
is some evidence that by no means every village or even every 
small town possessed one. The remains of ancient synagogues 
exist at several places in Galilee; Ze//-Hum, [rbid (the Arbela of 
1 Mac. ix. 2), Jésch (Giscala), Afecvon (Mero), Kasyoun, Nabartein, 
and Kefr-Bereim. But it is doubtful whether any of these are older 
than the second or third century. 


118 THE GOSPEL ACCORDING TO 8. LUKE [IV. 15, 16. 


The origin of synagogues is to be sought in the Babylonish captivity ; and 
they greatly increased in number after the destruction of the temple. The fact 
that Jewish legend derives the institution of synagogues from Moses, shows how 
essential the Jews considered it to be. The statement that there were at one 
time 480 synagogues in Jerusalem is also legendary ; but 480 may be a symbol- 
ical number. One has only to remember the size of Jerusalem to see the 
absurdity of 480 piaces of public instruction in it. But large towns sometimes 
had several synagogues, either for different nationalities (Acts vi. 9; see 
Lumby and Blass) or different handicrafts.! 


δοξαζόμενος ὑπὸ πάντων. Because of the power of His preach- 
ing, especially when contrasted with the lifeless repetitions and 
senseless trivialities of ordinary teachers. 

16-30. The Visit to Nazareth. Comp. Mt. xilil. 53-58; Mk. 
vi. 1-6. It remains doubtful whether Lk. here refers to the same 
visit as that recorded by Mt. and Mk. If it is the same, he per- 
haps has purposely transposed it to the opening of the ministry, as 
being typical of the issue of Christ’s ministry. He was rejected by 
His own people. Similarly the non-Galilean ministry opens with a 
rejection (ix. 51-56). In any case, the form of the narrative is 
peculiar to Lk., showing that he here has some special source. We 
are not to understand that the Galilean ministry began at Nazareth. 
More probably Christ waited until the reports of what He had said 
and done in other parts of Galilee prepared the way for His return 
to Nazareth as a teacher. 

16. οὗ ἦν [ἀνα]τεθραμμένος. This tells us rather more than 
il. 51: it implies, moreover, that for some time past Nazareth had 
ceased to be His home. But the addition of “where He had been 
brought up” explains what follows. It had been “ His custom” 
during His early life at Nazareth to attend the synagogue every 
sabbath. It is best to confine κατὰ τὸ εἰωθός to the clause in 
which it is embedded, and not carry it on to ἀνέστη ἀναγνῶναι : it 
was possibly the first time that He had stood up to read at 
Nazareth. But the phrase may refer to what had been His custom 
elsewhere since He began His ministry; or it may be written from 
the Evangelist’s point of view of what was afterwards His custom. 
We may therefore choose between these explanations. 1. He had 
previously been in the habit of attending the synagogue at Nazareth, 
and on this occasion stood up to read. 2. He had previously been 
in the habit of reading at Nazareth. 3. He had lately been in the 
habit of reading elsewhere, and now does so at Nazareth. 4. This 
was an early example of what became His custom. In no case 
must the sermon be included in the custom. That this was His 
first sermon at Nazareth is implied by the whole context. 


1On synagogues see Edersh. Z. & 7. i. pp. 430-450, Hist. of Jewzsh 
Nation, pp. 100-129, ed. 1896; Schiirer, Jeweshk People tn the T. of J. C. ii. 2, 
pp. 52-89; Hausrath, WV. 7. Zzmes, i. pp. 84-93; Plumptre in D.4.; Leyrer in 
Herzog, PRE.'; Strack in Herzog, PR£.*; and other authorities in Schiirer, 

















Iv. 16.] THE MINISTRY IN GALILEE 119 


In D both τεθραμμένος and αὐτῷ after εἰωθός are omitted, and the text 
runs, ἐλθὼν δὲ els Nafaped ὅπου ἢν κατὰ τὸ εἰωθὸς ἐν τῇ ἡμέρᾳ τῶν σαββάτων 
eis τὴν συναγωγήν ; but in the Latin the former word is restored, venzens 
autem in Nazared ubi erat nutricatus introtbit secundum consuetudinem in 
sabbato in synagogam. The omissions are perhaps due to Marcionite in- 
fluence. According to Marcion, Christ came direct from heaven into the 
synagogue, de calo im synagogam (see p. 131); and therefore all trace of His 
previous life in Nazareth must be obliterated. He was not reared there, and 
was not accustomed to visit the synagogue there. Only a custom of attend- 
ing the synagogue existed. See Rendel Harris, Study of Codex Beam, p. 232, 
in Texts and Studzes, ii. 1. Comp. the insertions ix. 54, 55, which may be 
due to the same influence. 

The phrase κατὰ τὸ εἰωθός occurs in LXX Num. xxiv. 1; Sus. 13. Itis 
characteristic of Lk. See on κατὰ τὸ ἔθος, i. 8. With the dat. κατὰ τὸ εἰωθός 
occurs only here and Acts xvii. 2; and τῇ ἡμέρᾳ τῶν σαββάτων occurs 
only here, Acts xiii. 14, and xvi, 13: but.comp. Lk. xiii. 14, 16 and xiv. 5. 
It is a periphrasis for ἐν τοῖς σαβ., or ἐν τῷ σαβ., or τοῖς σαβ., or τῷ σαβ. 


ἀνέστη ἀναγνῶναι. Standing to read was the usual practice, 
excepting when the Book of Esther was read at the Feast of 
Purim: then the reader might sit. Christ’s standing up indicated 
that He had been asked to read, or was ready to do so. This is 
the only occasion on which we are told that Jesus read. 


The lectern was close to the front seats, where those who were most likely 
to be called upon to read commonly sat. A lesson from the Zhorah or Law 
was read first, and then one from the Prophets. After the lesson had been 
read in Hebrew it was interpreted into Aramaic (Neh. viii. 8), or into Greek in 
places where Greek was commonly spoken. This was done verse by verse in 
the Law; but in the Prophets three verses might be taken at once, and in this 
case Jesus seems to have taken two verses. Then followed the exposition or 
sermon. The reader, interpreter, and preacher might be one, two, or three 
persons. Here Christ was both reader and preacher; and possibly He inter- 
preted as well.1_ Although there were officers with fixed duties attached to each 
synagogue, yet there was no one specially appointed either to read, or interpret, 
or preach, or pray. Any member of the congregation might discharge these 
duties ; and probably those who were competent discharged them in turn at the 
invitation of the ἀρχισυνάγωγος (Acts xiil. 15. Comp. Philo in Eus. Prep. 
Evang. viii. 7, p. 360 A, and Quod omnts probus liber xii.). Hence it was 
always easy for Jesus to address the congregation. When He became famous 
as a teacher He would often be invited to do so.?, And during His early years 
He may have read without interpreting or expounding ; for even those under 
age were sometimes allowed to read in the synagogues. We cannot infer from 
His being able to read that He Himself possessed the Scriptures. In N.T. 
ἀναγινώσκω is used in no other sense than that of reading’; lit. recognizing 





1 We have no right to infer from this incident that the Hebrew Bible could 
still be understood by the people. Nothing is said about interpretation ; but 
we cannot assume that it did not take place. Mk. xv. 34 is evidence of some 
knowledge of O.T. in Aramaic. See Classical Review, May 1894, p. 216, 
against Kautzsch, Grammatik des biblischen Aramdaischen, p. 19. 

2 Comp. ’Avacras δέ τις τῶν ἐμπειροτάτων ὑφηγεῖται τἄριστα καὶ συνοίσοντα, 
οἷς ἅπας ὁ βίος ἐπιδώσει πρὸς τὸ βέλτιον (Philo, De «εῤῥεγαγο, vi.). See also 
the fragments of Philo in Eus. Prep. Evang. viii. 7. 12, 13, and vill. 12. 10, 
ed. Gaisford. These three passages give us Philo’s account of the synagogue 
Services. 


120 THE GOSPEL ACCORDING TO S. LUKE [EV 16-18. 


again the written characters; of reading aloud, Acts xiii. 27, xv. 21; 2 Cor. 
ili: 153: Col. iv. 16; 1 Dhes.’v. 27. 


17. ἐπεδόθη. ‘Was handed” to Him, “was given over by 
handing”: comp. ἐπεζήτουν (ver. 42). It does not mean “was 
handed to Him 7” addition,” implying that something else had 
been handed to Him previously. This meaning is not common, 
and is not found elsewhere in N.T. The reading of the Parascha, 
or section from the Law, had probably preceded, and had been 
read possibly by someone else. This was the /Zafhthara, or pro- 
phetic section (Acts xiii. 15). That Is. lxi. 1, 2 was the lesson 
appointed for the day is quite uncertain. We do not even know 
whether there was at that time any cycle of prophetical lessons, 
nor whether it would be strictly adhered to, if there was such. 
Apparently Isaiah was handed to Him without His asking for it; 
but that also is uncertain. The cycle of lessons now in use is of 
much later origin; and therefore to employ the Jewish lectionary 
in order to determine the day on which this took place is futile. 
On the other hand, there is no evidence that ‘Jesus takes the 
section which He lights upon as soon as it is unrolled”; for εὗρε 
quite as easily may mean the opposite ;—that He intentionally 
found a passage which had been previously selected. 


The more definite ἀναπτύξας (δὲ D) is probably a correction of ἀνοίξας 
(A BL and most versions). The former occurs nowhere in N.T., while the 
latter is very common: see esp. Rev. v. 2, 3, 4, 5, X- 2, 8, xx. 12. Fond as 
Lk. is of analytical tenses, ἣν γεγραμμένον occurs nowhere else in his writings : 
ἔστι γεγραμ. is common in Jn. (ii. 17, vi. 31, 45, Χ. 34, ΧΙ]. 14, 16). 


18. The quotation is given by the Evangelist somewhat freely 
from LXX, probably from memory and under the influence of 
other passages of Scripture. To argue that the Evangelist cannot 
be S. Luke, because 5. Luke was a Gentile, and therefore would: 
not know the LXX, is absurd. S. Luke was not only a constant 
companion of S. Paul, but a fellow-worker with him in dealing 
with both Jews and Gentiles. He could not have done this 
without becoming familiar with the LXX. 

Down to ἀπέσταλκέν pe inclusive the quotation agrees with 
LXX. After that the text of LXX runs thus: ἰάσασθαι τοὺς συντε- 
τριμμένους τὴν καρδίαν, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ava- 
βλεψιν, καλέσαι ἐνιαυτὸν Κυρίου δεκτόν. In many authorities the 
clause ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν has been inserted 
into the text of Lk. in order to make the quotation more full and 
more in harmony with O.T. We have similar insertions Mt. xv. 
8; Acts vii. 37; Rom. xiii. 9; Heb. xii. 20, and perhaps i. 7.? 


1 Scrivener, 712. to Crit. of N.T. 1. pp. 12, 13, 4th ed. 
The evidence against the clause ἰάσασθαι. . . τὴν καρδίαν here (in δὲ A Q of 
LXX τῇ καρδίᾳ) is decisive. It isomitted by 8 ΒΤ LE, 13-69, 33, most MSS. of 








IV. 18.} THE MINISTRY IN GALILEE 121 


In the original the Prophet puts into the mouth of Jehovah’s ideal 
Servant a gracious message to those in captivity, promising them 
release and a return to the restored Jerusalem, the joy of which is 
compared to the joy of the year of jubilee. It is obvious that 
both figures, the return from exile and the release at the jubilee, 
admirably express Christ’s work of redemption. 

Πνεῦμα Κυρίου ἐπ᾽ ἐμέ. In applying these words to Himself the 
Christ looks back to His baptism. He is more than a Prophet ; 
He is “the Son, the Beloved One,” of Jehovah (iii. 21, 22). 


With ἐπ᾽ ἐμέ (ἐστι) comp. ἣν ἐπ᾽ αὐτόν (11. 25).—ob εἵνεκεν. Not ‘‘ where- 
fore,” as in Acts xix. 32, which here would spoil the sense, but ‘‘ because,” 
a meaning which οὕνεκεν often has in class. Grk. Vulg. has propter quod. 
Comp. Gen. xviii. 5, xix. 8, xxii. 16, xxxviil. 26; Num. x. 31, xiv. 43, etc. 
The Ionic form εἵνεκεν is found xviil. 29; Acts xxviii. 20; 2 Cor. iii. 10: 
but ἕνεκεν is the commonest form (2 Cor. vii. 12), and ἕνεκα also occurs before 
consonants (vi. 22; Acts xxvi. 21). 


ἔχρισέν pe. The Christ was anointed with the Spirit, as Pro- 
phets and priests were anointed with oil (1 Kings xix. 16; Ex. 
RAVIil. 41, xxx. 30). Unlike πένης (2 Cor. ix. 9), πτωχός “always 
had a bad meaning until it was ennobled by the Gospels” (vi. 20, 
Wil. 22.2 (Cor. vi. 10.5. Jas. i. 5). Jt suggests abject poverty 
(wricow=“T crouch”). See Hatch, B72. Grk. pp. 76, 77. 

ἀπέσταλκέν pe. Change from aor. to perf. ‘He anointed 
Me (once for all); He hath sent Me (and I am here)”: comp. 
1 Cor. xv. 4. We have had ἀποστέλλω of the mission of Gabriel 
(i. 19, 26); here and ver. 43 we have it of the mission of the 
Christ ; vil. 27 of the Forerunner ; ix. 2 of the Twelve. Whereas 
πέμπω 15 quite general and implies no special relation between 
sender and sent, ἀποστέλλω adds the idea of a delegated authority 
making the person sent to be the envoy or representative of the 
sender. But πέμπω also is used of the mission of the Christ (xx. 13), 
of Prophets (ver. 26, xx. 11, 12), and of the Apostles (Jn. xiii. 20, 
Xx. 21). Strictly speaking, αἰχμαλώτοις means “prisoners of war” 
᾿ (αἰχμή and ἁλωτός) : freq. in class. Grk. but here only in N.T. 
The cognate αἰχμαλωτίζω occurs xxi. 24; 2 Cor. x. 5; 2 Tim. 11]. 
6; αἰχμαλωσία, Eph. iv. 8. Neither this metaphor nor that of 
τυφλοῖς ἀνάβλεψιν harmonizes very well with the year of jubilee, to 
which Godet would restrict the whole passage. Both might apply 
to captives in exile, some of whom had been blinded by their 
captors, or by long confinement in a dungeon. 

ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει. ‘These words come from 
another part of Isaiah (lvii. 6), and are perhaps inserted through 
a slip of memory. Jesus was reading, not quoting without book ; 
and therefore we cannot suppose that He inserted the clause, 


Lat. Vet. and best MSS. of Vulg., most MSS. of Boh. Aeth. Arm. Syr-Sin., 
Orig. Eus. etc., all the best editors and RV. See Sanday, App. ad N.T. p. 117, 








I22 THE GOSPEL ACCORDING TO S. LUKE _ [IV. 18-20. 


Lightfoot says that it was lawful to skip from one passage to an- 
other in reading the Prophets, but not in reading the Law (for. 
feb, on Lk. iv. 17). That might explain the omission of a few 
verses, but not the going Jack three chapters. The insertion 
comes from the Evangelist, who is probably quoting from memory, 
and perhaps regards the unconsciously combined passages as a 
sort of “programme of the ministry.” The strong expression 
τεθραυσμένους is here applied to those who are shattered in fortune 
and broken in spirit. 


For the pregnant construction, ‘*send so as to be in,” comp. i. 17. The 
asyndeton throughout, first between ἔχρισεν and ἀπέσταλκεν, and then be- 
tween the three infinitives which depend upon ἀπέσταλκεν, is impressive. 


19. ἐνιαυτὸν Κυρίου δεκτόν. The age of the Messiah, which is 
Jehovah’s time for bestowing great blessings on His people. 
Comp. καιρὸς δεκτός (2 Cor. vi. 2; Is. xlix. 8): δεκτός is not found 
in class. Grk. It is strange that Clement of Alexandria and 
Origen, who are commonly so ready to turn fact into figure, here 
turn an expression which is manifestly figurative into a literal 
statement of fact, and limit Christ’s ministry to a period of twelve 
months (comp. Clem. Hom. xvii. 19). Keim and other modern 
writers have made the same limit; but the three Passovers dis- 
tinguished by S. John (ii. 13, vi. 4, xi. 55) are quite fatal to it.} 
It is, however, an equally faulty exegesis to find the three years 
(16. two years and a fraction) of Christ’s ministry in the three 
years of Lk. xiii. 6-- or the three days of xiii. 31-33. The first of 
these is obviously a parabolic saying not to be understood literally; 
and the other probably is such. The suggestion that the three 
servants sent to the wicked husbandmen mean the three years of 
the ministry is almost grotesque. See Nosgen, Gesch. Jesu Christi, 
Kap. viil., Munchen, 1890. 

20. The vivid description of what followed the reading of the lesson points 
to an eye-witness as the source of the narrative. But the ‘‘ closed” of AV. and 
RV. gives a wrong impression of the first incident: it leads one to think of a 
modern book with leaves. The Rhemish has ‘‘ folded”; but ‘‘rolled up” 
would be a better rendering of πτύξας. The long strip of parchment, or less 
probably papyrus (2 Jn. 12), would be wound upon a roller, or possibly upon 
two rollers, one at each end of the strip. Hence the name megz/lah (volumen), 
from gd&/a/, ““ἴο roll.” Such a book was in Greek sometimes called κεφαλίς 
(Ezr. vi. 2; Ezek. 111. 1-3) or κεφαλὶς βιβλίον (Heb. x. 7; Ps. xxxix. 8; Ezek. 
ii. 9): and it is said that κεφαλίς originally meant the knob (cormz or umbzlicus) 


at the end of the roller ; but no instance of this use of κεφαλίς appears to be 
known (Wsctt. on Heb. x. 7). 


ἀποδοὺς τῷ ὑπηρέτῃ. The ἀπο- implies that it was the minister or 
1On the uncertainty respecting the length of the ministry, and the con- 


jectures respecting it made by early Christians, see Iren. Her. ii. 22; Eus. 
H. 2. i. 10; Sanday in the Zxfoszéor, ist series, xi. p. 16. 





IV. 20, 21.] THE MINISTRY IN GALILEE 123 


chazzan who had handed Him the book who received it Jack again. 
The τῷ may have the same meaning, just as τὸ βιβλίον means the 
book which had been given to Him. But τῷ ὑπηρέτῃ more prob- 
ably means the minister usually found in a synagogue. It was 
among the duties of the chazzaz to take the Scriptures from the 
ark and put them away again (Surenhusius, J/ishna, ii. 246, 
11. 266). He taught the children to read, and inflicted the 
scourgings (Mt. x. 17). A Roman epitaph to a Jew who held 
this office is quoted by Schiirer, II. 1. p. 66— 


Paros lovAvavos ὑπηρετὴς 
Praia Τουλιανὴ Ovyatynp πατρι 
Ev εἰρηνὴ ἢ κοιμησις σου. 


The chazzan of the synagogue became the deacon or sub-deacon 
of the Christian Church. 


A ὑπηρέτης is lit. ‘an under-rower” (ἐρέσσω). The word may be used 
of almost any kind of attendant or servant (Acts v. 22, 26, xili, 5; Mt. 
xxvi. 58; Mk. xiv. 54, 65; Jn. vil. 32, 45; 1 Cor. iv. 1). For the two 
participles, wrvéas . . . ἀποδούς, without καί, comp. Acts xii. 4, 25. 


ἐκάθισεν. This was the usual attitude for expounding or 
preaching, and in the synagogues there was commonly a raised 
seat for the purpose. On other occasions we find Christ sitting 
to teach (v. 3; Mt. v. 1; Mk. iv. 1; [Jn. viii. 2]); and the 
disciples do the same (Acts xvi. 13). 

ἦσαν ἀτενίζοντες. ‘* Were fixed intently.” Their intense interest 
was caused by His reputation as a teacher and as a worker of 
miracles, as well as by His having been brought up amongst 
them; perhaps also by His look and manner of reading. ‘That 
He had selected an unexpected passage, or had omitted the usual 
lesson from the Law, and that this surprised them, is pure con- 
jecture. Comp. Acts vi. 15, where the same verb is used of the 
whole Sanhedrin riveting their eyes upon Stephen. It is a 
favourite word with Lk., who uses it a Gozen times: elsewhere in 
N.T. only 2 Cor. iii. 7, 13. It occurs in LXX (x Es. vi. 28; 
3 Mac. ii. 26), in Aq. (Job vii. 8), and in Jos. (B./. v. 12. 3). The 
‘analytical tense marks the ee of the action. 

21. ἤρξατο δὲ λέγειν. The ἤρξατο is not pleonastic: it points 
to the solemnity of the moment when His words broke the silence 
of universal expectation: comp. vii. 24, ΧΙ 29, ΧΠ I, xiv. 18. 
What follows may be regarded as a summary of what was said. 
It gives us the main subject of His discourse. We are led to 
suppose that He said much more; perhaps interpreting to them in 
detail the things concerning Himself (xxiv. 27). The conversation 
with Nicodemus is similarly condensed by S. John (ili. 1-21), 
Even without this narrative we should know from vii. 22 and Mt. 





124 THE GOSPEL ACCORDING TO 5. LUKE [IV. 21, 22. 


xl. 5 that Christ interpreted Is. lxi. 1 ff. of Himself. The whole 
of the O.T. was to Him a prophecy respecting His life and work. 
And this applies not only to prophetic utterances, but also to rites 
and institutions, as well as to historical events, which were so 
ordered as to be a forecast of the salvation and judgment which 
He was to bring.!_ This verse sums up His sermon. 

ἡ γραφὴ αὕτη. “This passage of Scripture” (Mk. xii. 10; Jn. 
vil. 42, etc.): for Scripture as a whole the plural is used (xxiv. 27, 
32, 45; Mt. xxi. 22. ΧΧΙ: 20, xxvi. 54, 56; Mk. xii. 2a)tete 
His interpretation of the prophecy was at the same time a fulfil- 
ment of it; for the voice of Him of whom the Prophet wrote 
was sounding in their ears. Hence it is that he affirms πεπλήρωται 
ἐν τοῖς ὠσὶν ὑμῶν. As Renan says, 27 ne préchait pas ses opinions, 
il se préchait luiméme. 

22. ἐμαρτύρουν atté. “They bore witness to Him,” not that 
what He said about Himself, but that what rumour had said 
respecting His power as a teacher, was true. They praised Him 
in an empty-hearted way. What they remembered of Him led 
them to think that the reports about Him were exaggerations ; but 
they were willing to admit that this was not the case. Comp. xi. 
48. This “bearing witness” almost of necessity implies that 
Jesus had said a great deal more than is recorded here. What 
follows shows that they did not believe the teaching which so 
startled and impressed them, any more than those whose attention 
was riveted on Stephen, before he began to address them, were 
disposed to accept his teaching. The cases are very similar. 
Hence ἐθαύμαζον expresses amazement rather than admiration. 
For θαυμάζειν ἐπί see small print on ii. 33. 


τοῖς λόγοις τῆς χάριτος. Characterizing genitive or genitive of quality; 
freq. in writings influenced by Hebrew, ‘‘ which employs this construction, not 
merely through poverty in adjectives, but also through the vividness of phrase- 
ology which belongs to Oriental languages” (Win, xxxiv. 3. Ὁ, p. 297). Comp. 
οἰκονόμος τῆς ἀδικίας (xvi. 8) ; κριτὴς τῆς ἀδικίας (xviii. 6) ; ἀκροατὴς ἐπιλησμονῆς 
(Jas. i. 25); κριταὶ διαλογισμῶν πονηρῶν (Jas. ii. 4); and perhaps the difficult 
τροπῆς ἀποσκίασμα (Jas. i. 17). The meaning here is ‘‘ winning words.” The 
very first meaning of χάρις (χαίρω) is ‘‘comeliness, winsomeness” (Hom. Od. 


1 «Jesus acknowledged the Old Testament in its full extent and its perfect 
sacredness. Zhe Scripture cannot be broken, He says (Jn. x. 35), and forthwith 
draws His argument from the wording of it. Of course He can only have 
meant by this the Scripture in the form in which it was handed down, and He 
must have regarded it exactly as His age did (comp. xi. 51). Any kind of 
superior knowledge in these matters would merely have made Him incapable of 
placing Himself on a level with His hearers respecting the use of Scripture, or 
would have compelled Him to employ a far-reaching accommodation, the very 
idea of which involves internal untruthfulness. All, therefore, that is narrated 
in Scripture He accepted absolutely as actual history, and He regarded the 
several books as composed by the men to whom they were ascribed by tradition ” 
(B. Weiss, Leden Jesu, I. tii. 5, Eng. tr. il. pp. 62, 63). 





IV. 22, 23.] THE MINISTRY IN GALILEE 125 


ΧΗ 75/2) Eiccless.x. 12s) Ps. xliv.. 3/;-Ecclus. xxi. 16) xxxvii. 21; Col. iv. 6) 
and in all these passages it is the winsomeness of /anguage that is specially 
signified. From this objective attractiveness it easily passes to subjective 
‘*favour, kindness, goodwill,” esp. from a superior to an inferior (Acts ii. 47 ; 
Gen. xviii. 3, xxxiil. 5, xxxili. 8, etc.) ; and hence, in particular, of finding 
“favour” with God (i. 30; Acts vii. 46; Exod. xxxiii. 12, 13, 16, etc.). From 
the sense of God’s favour generally (ii. 40, 52; Jn. i. 14, 16) we come to the 
specially theological sense of ‘‘God’s favour to sinners, the free gift of His 
grace” (Acts xiv. 3, xx. 24, 32; and the Pauline Epp. fasszm). Lastly, it 
sometimes means the ‘‘ gratitude” which this favour produces in the recipient 
(vi. 32-34, xvii. 9; I Cor. x. 30). The word does not occur in Mt. or Mk. 
See Sanday on Rom. i. 5, and Blass on Acts ii. 47 and iv. 33. 

Origen evidently had this passage in his mind when he wrote: ‘‘ For a proof 
that grace was poured on His lips (Ps. xliv. 3, ἐξεχύθη ἡ χάρις ἐν χείλεσίν σου) 
is this, that although the period of His teaching was short,—for He taught 
somewhere about a year and a few months,—the world has been filled with His 
.eaching” (De Prin. iv. 1. 5). But the words so calculated to win did not win 
the congregation. They were “‘ fulfilled in their ears,” but not in their hearts.? 
A doubt at once arose in their minds as to the congruity of such words with one 
whom they had known all His life as the ‘‘son of Joseph” the carpenter. 
Here οὗτος has a contemptuous turn, as often (v. 21, vil. 39, 49, Xv. 2, xxii. 56, 
59, etc.): yet the Vulg. in none of these places has zs¢e, but ἀζε. “15 not this 
person Joseph’s son? What does he mean by using such language?” Just as 
a single sentence is given as a summary of His discourse, so a single question is 
given as a summary of their scepticism. 

While the οὗτος and υἱός is in all three, the question as a whole differs. Mk. 
has Οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας ; (vi. 3). Mt. has Οὐχ οὗτός ἐστιν 
ὁ τοῦ τέκτονος vids; (xiii. 55). Lk. Οὐχὶ υἱός ἐστιν ᾿Ιωσὴφ οὗτος; And while 
the others mention Christ’s brothers and sisters in close connexion with His 
mother, Lk. mentions none of them. Lk. and Jn. seem to prefer the expres- 
sion ‘‘son of Joseph ” (Lk. iii. 23, iv. 22; Jn. i. 45, vi. 42). Renan thinks that 
Marc ne connait pas Joseph (V. de J. p. 71). But it may be that, as he does 
not record the virgin birth of Christ, he avoids the expression ‘‘son of Joseph” 
or ‘‘the carpenter’s son,” which those who have recorded the virgin birth could 
use without risk of being misunderstood. 


23. Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην. “At all events, 
assuredly, ye will say,” εἰς. : πάντως is used in strong affirmations 
(Acts xxi. 22, XxVill. 4; 1 Cor. ix. 10). Excepting Heb. ix. 9 and xi. 
19, παραβολή occurs only in the Synoptic Gospels: in Jn. x. 6 and 
XVi. 25, 29, as in 2 Pet. 11]. 22, the word used is παροιμία. It need 
not be doubted that the notion of placing deside for the sake of 
comparison, rather than that of merely putting forth, lies at the root 
of παραβολή. From the notion of (1) ‘throwing beside” come 
the further notions of (2) “exposing” and (3) “comparing,” all 
three of which are common meanings of παραβάλλειν. While the 
adj. παράβολος represents the derived notion on the one side, the 
subst. παραβολή represents that on the other side. A παραβολή, 
therefore, is ‘an utterance which involves a comparison.” Hence 
various meanings: 1. a complete parable or allegory (viii. 4, xili. 6, 


1 Comp. Augustine’s description of his indifference to the preaching of 
Ambrose, although charmed with his winning style: Rerum incuriosus et com- 
temptor adstabam et delectabar suavitate sermonis (In Ezek. xxxiii. 32). 








126 THE GOSPEL ACCORDING TO S. LUKE _[IV. 28. 


etc.); 2. a single figurative saying, proverb, or illustration (here ; 
v. 36, vi. 39); 3. a saying of deeper meaning, which becomes in- 
telligible through comparison, in which sense it is sometimes joined 
with σκοτεινὸς λόγος (Prov. i. 6), πρόβλημα (Ps. xlix. 5, Ixxviil. 2), 
and the like. In the teaching of Christ παραβολή is commonly 
used in the first sense, and is a means of making known the 
mysteries of the kingdom in a mixed audience; for it conceals 
from the unworthy what it reveals to the worthy (vill. 9, 10). See 
Crem. Zex. pp. 124, 657; Hatch, Bib/. Grk., p. 70; Hase, Gesch. 
Jesu, ὃ 63, p. 535, ed. 1891; Didon, Jésus Christ, ch. vi. p. 391, 
ed. 1891; Latham, Pastor Pastorum, ch. x. 

*latpé, θεράπευσον σεαυτόν. ‘‘ Heal thine own lameness” is the 
Hebrew form of the proverb. Similar sayings exist in other litera- 
tures: e.g. a fragment of Euripides, ἄλλων ἰατρός, αὐτὸς ἕλκεσι 
βρύων ; Ser. Sulpicius to Cicero, Wegue imitare malos medicos, gut 
in alienis morbis profitentur tenere se medicine scientiam, ipsi se 
curare non possunt (Cic. Epp. ad diversos, iv. 5). Hobart quotes 
from Galen, ἐχρῆν οὖν αὐτὸν ἑαυτοῦ πρῶτον ἰᾶσθαι τὸ σύμπτωμα Kat 
οὕτως ἐπιχειρεῖν ἑτέρους θεραπεύειν. Comp. Aesch. P. V. 469; Ov. 
Metam. vii. 561 ; and the other examples in Lightfoot and Wetst. 
It is remarkable that this saying of Christ is preserved only by 
the beloved physician. Its meaning is disputed. Some take the 
words which follow to be the explanation of it: ‘‘ Heal the ills of 
thine own town.” Thus Corn. ἃ Lap., ‘Cure Thine own people 
and Thine own country, which should be as dear to Thee as Thyself.” 
Similarly Beng. Alf. Sadler and others. It is thus made to mean 
much the same as “Charity begins at home.” But ἰατρέ and 
σεαυτόν ought to be interpreted of the same person or group; not 
one of a person and the other of his neighbours. “ Prophet, 
heal Thine own countrymen” is not parallel to ‘ Physician, heal 
Thyself.” The saying plainly refers to the passage just read from - 
Isaiah ; and although Lk. omits the words “to heal the broken- 
hearted,” yet Christ must have read them, and He had probably 
explained them. He professed to be the fulfilment of them, and 
to be healing the miseries of mankind. The people are supposed 
to tell Him to better His own condition before bettering that of 
others. He must make His own position more secure, and give 
evidence of His high mission before asserting it. He must work 
convincing miracles, such as He is sazd to have worked elsewhere. 
Comp. σῶσον σεαυτὸν καὶ ἡμᾶς (xxiii. 39). Comp. also Logion vi. 

ὅσα ἠκούσαμεν. They do not say ὅσα ἐποίησας, wishing to leave 
it open whether the report may not be untrue. We learn from 
Jn. 11. 12 that after the miracle at Cana, Jesus was at Capernaun 
for a short time; and we know also that there were many unre 
corded miracles. It is probably to reports of some of these tha 
reference is here made. For the constr.comp. Acts vil. 12and xxiv. 10. 





IV. 23-25. ] THE MINISTRY IN GALILEE 127 


els τὴν Kadapvaotp. See on ver. 31. The readings vary between els 
τὴν Kad. (NB), εἰς Kad. (D L), ἐν τῇ Kad. (X), and ἐν Kag. (A K). The 
substitution of ἐν for εἰς, and the omission of the article between a preposition 
and a proper name, are obvious corrections by a later hand. The eis is not 
‘* put for ἐν." It may be doubted whether these two prepositions are ever 
interchanged. Rather εἰς is used because of the idea of motion contained in 
“come to pass.” It is scarcely possible that εἰς contains the notion of ‘‘ to 
the advantage of,” and indicates the petty jealousy of the people of Nazareth. 
We have the same constr. i. 44; Acts xxviii. 6 (comp. Lk. xi. 7); and in no 
case is there any idea of advantage. That the jealousy was a fact, and that 
the people of Nazareth were inclined to discount or discredit all that seemed 
to tell in favour of prosperous Capernaum, is probable ; but there is no hint 
of this in the εἰς. What is said to have happened ¢o Capernaum ought to 
happen ere. Comp. the Cornish use of ‘‘to” for “at.” In N.T. ὧδε is 
never ‘‘ thus,” but either ‘‘ hither” (ix. 41, xiv. 21, xix. 27) or ‘‘ here” (ix. 
33, xxii. 38). The ἐν τῇ πατρίδι cov is epexegetic of ὧδε, and means ‘‘ Thy 
native town,” not the whole of Israel: comp. Mk. vi. 5; Mt. xiii. 58. 


24, Εἶπεν δέ. When these words occur between two utter- 
ances of Christ, they seem to indicate that there is an interval 
between what precedes and what follows. The report of what 
was said on this occasion is evidently very condensed. Comp. 
ir 20, ἘΠ sho, XV. £1, <XVil. 1,22, XVill.. 9, and_scé: .on,1..8.. ‘The 
δέ is “ but” (Cov.) rather than “and” (all other English Versions) ; 
ait autem (Vulg.). “But, instead of gratifying them, He said” 
There are various proverbial sayings which declare that those who 
are close to what is great do not appreciate the greatness. Jesus 
declares that He is no exception to this rule, and implies that He 
will work no miracles to free Himself from its operation. In the 
wilderness He had resisted a similar suggestion that He should 
work a miracle of display, a mere τέρας (vv. 9-11). In this matter 
Nazareth is a type of the whole nation, which rejected Him 
because He did not conform to their own ideas of the Messiah. 
Their test resembles that of the hierarchy, “He is the King of 
Israel; let Him now come down from the cross, and we will 
believe on Him” (Mt. xxvii. 42). For εἶπεν δέ see p. Ixiil. 

25. “But I am like the Prophets, not only in the treatment 
which I receive from My own people, but also in My principles of 
action. For they also bestowed their miraculous benefits upon 
outsiders, although there were many of their own people who 
would have been very glad of such blessings.” Christ is here 
appealing to their knowledge of Scripture, not to any facts out- 
side the O.T. TZestatur hoc Dominus ex luce omniscientie sux 
is not a legitimate inference. Arguments drawn from what was 
known to Him, but not known to them, would not be likely to 
influence His audience. Note ws=‘‘ when.” 


ἐπ’ ἀληθείας. ‘On a basis of truth”: comp. Mk. xii. 14. We have 
similar adverbial expressions in ἐπ᾽ ἴσης (sc. μοίρας), ἐπὶ σχολῆς, ἐπὶ K2epO8, 
ἐπ᾿ ἀδείας. ἢ 





128 THE GOSPEL ACCORDING TO S. LUKE _|[IV. 25-28. 


ἐπὶ ἔτη τρία καὶ μῆνας ἕξ. Jesus, like His brother James (Jas. 
v. 17), follows Jewish tradition as to the duration of the famine. 
In τ Kings xviii. 1 we are told that the rain came in the third 
year, which would make the drought about /wo years and a hauf. 
But ever since the persecution under Antiochus Epiphanes, three 
years and a half (=42 months=1260 days) had become the 
traditional duration of times of great calamity (Dan. vil. 25, xii. 7; 
Rev. xi. 2, 3, xii. 6, 14, xiii. 5). The Jews would regard “in the 
third year” as covering three years, and would argue that the 
famine must have continued for some time after the rain came. 


For ἐπί c. acc. of duration of time (‘‘ over,” z.e. ‘‘during”), comp. Acts 
ΧΙ 21, χιχ: Θ᾽; Lidt. ni, 50: 2) γί. ΤΟΙ. 7; Dhucy 11.25.1458 ΠῈΡ κ᾿ sons 
different. In accordance with common usage λιμός is here masc. ; but in 
xv. 14 and Acts xi. 28 it is fem. acc. to what is called Doric usage, as in the 
Megarean of Aristoph. Acharn. 743. But this usage occurs elsewhere in late 
Greek. It perhaps passed from the Doric into the Kowh Διάλεκτος : for 
examples see Wetst. and L. and S. Zex. In LXX perhaps only 1 Kings xviii, 2. 


ἐπὶ πᾶσαν τὴν γῆν. Here, as in Jas. v. 17, only the land of 
Israel need be understood ; but it is possible that in each case we 
nave a popular hyperbole, and that the whole world is meant. 
Lk. xxi. 23 and Rom. ix. 28 are not quite parallel, for there the 
context plainly limits the meaning. Lk. xxiii. 44 is another 
doubtful case, and there AV. has “earth” and RY.) = lane. 
Both have “land” here. 


26. The translation of εἰ μή in this and the following clauses by ‘‘ but 
only ” (RV.), sed (Beza), or sed tantwm, is justifiable, because ‘‘ save ” (AV.) 
and z2sz¢ (Vulg.) seem to involve an absurdity which was not apparent to a 
Greek. It is not, however, correct to say that in such cases εἰ μή is put for 
ἀλλά, any more than in Mt. xx. 23 or Mk. iv. 22 it would be correct to say 
that ἀλλά is put for ef μή. Here and in Mt. xii. 4 (comp. Rom. xiv. 143 
I Cor. vii. 17; Gal. i. 7, ii. 16) ‘‘ the question is not whether εἰ μή retains 
its exceptive force, for this it seems always to do, but whether the exception 
refers to the whole clause or to the verb alone” (Lft. on Gal. 1. 19): comp. 
Rev. xxi. 27.—In εἰς Σάρεπτα, x.7.\., we perhaps have a quotation from LXX 
of 1 Kings xvii. 9. There, as here, the readings vary between Σιδῶνος and 
Σιδωνίας (sc. γῆς or xwpas). Here the latter is right, meaning the ¢evrztory of 
Sidon, in which Sarepta lay. Zarephath (in Syriac Zsarfah, in Greek 
Σάρεφθα, Σάρεπτα, and Σέφθα) is probably represented by the modern 
Stirafend « on the coast road between Tyre and Sidon. 

27. émi’EXtoaiov. For this use of ἐπί with a proper name to give a date, 
‘in the time of,” comp. ili. 2; Acts xi. 28; 1 Mac. xili. 42, xiv. 27; 2 Mac. 
χν 2. he spelling EXtocaios is not well attested (WH. ii. App. p. 159). 
For some of the ‘‘ many lepers” comp. 2 Kings vii. 3, where we have four at 
the gate of Samaria. In N.T. Σύρος is the only form of the adj. that is 
edict viz. here and perhaps Mk. vii. 26 ; but Σύρος, Σύριος, and Συριακός occur 
elsewhere (Hdt. ii. 104. 6 ; Aesch. Pers. 83 ; Theophr. C. P. ii. 17. 3). 


28. ἐπλήσθησαν πάντες θυμοῦ. See on i. 66. They see the 
point of His illustrations; He has been comparing them to those 
Jews who were judged less worthy of Divine benefits than the 





[V. 28-30. | THE MINISTRY IN GALILEE 129 


heathen. It is this that infuriates them, just as it infuriated the 
Jews at Jerusalem to be told by S. Paul that the heathen would 
receive the blessings which they despised (Acts xiii. 46, 50, xxil. 
21, 22). Yet to this day the position remains the same; and 
Gentiles enjoy the Divine privileges of which the Jews have 
deprived themselves. His comparing Himself to such Prophets 
as Elijah and Elisha would add to the wrath of the Nazarenes. 
On the other hand, these early instances of God’s special blessings 
being conferred upon heathen wou'd have peculiar interest for Lk. 
29. ἕως ὀφρύος τοῦ ὄρους. Tradition makes the scene of this 
attempt to be a precipice, varying from 80 to 300 feet in height, 
which exists some distance off to the S.E. of the town; and we 
read that “they cast Him ομΖ of the town and led Him as far as 
the brow,” etc. But modern writers think that a much smaller 
precipice close at hand is the spot. Van der Velde conjectures 
that it has crumbled away ; Conder, that it is hidden under some 
of the houses. Stanley says that Nazareth “is built ‘upon,’ that 
is, on the side of, ‘a mountain’; but the ‘brow’ is not beneath, 
but over the town, and such a cliff as is here implied is to be found, 
as all modern travellers describe, in the abrupt face of the lime- 
stone rock, about 30 or 40 feet high, overhanging the Maronite 
Convent at the S.W. corner of the town” (Siz. & Pad. p. 367). 
So also Robinson (Res. iz Pal. ii. pp. 325, 330), Hacket (2.8. ii. 
Ρ. 470), and Schulz in Herzog (PREZ. x. p. 447). The ἐφ᾽ οὗ, of 
course, refers to τοῦ ὄρους, not to ὀφρύος. Both AV. and RV. have 
“ the brow of the hill whereon,” which might easily be misunder- 
stood. The town is on the hill, but not on the brow of it: the 
brow is above the modern village. Nowhere else in N.T. does 
ὀφρύς occur. Comp. Hom. //. xx. 151; and ὀφρυόεις, 71. xxil. 411, 
and Hdt. v. 92. το, with other instances in Wetst. Sufercilium is 
similarly used: Virg. Georg. i. 108; Liv. xxvii. 18, xxxiv. 29. 
ὥστε κατακρημνίσαι. The ὥστε is not needed (i. 22; Mt. ii. 2, xx. 28; 
Acts v. 31); but it expresses more clearly the result which was intended. 
Comp. xx. 20, where, as here, ὥστε has been altered in some texts into the 
simpler εἰς τό, a constr. which Lk. does not employ elsewhere. In ix. 52 the 
true reading is perhaps ὡς ; but in Mt. x. I, xxiv. 24, xxvii. I there is no doubt 


about the ὥστε. For κατακρημνίζω (here only in N.T.) comp. 2 Chron. 
xxv. 12; 2 Mac. xii. 15, xiv. 43; 4 Mac. iv. 25; Jos. Amt. vi. 6. 2, ix. 9. I. 


The whole attempt to put Jesus to death was perhaps an instance of the form 
of punishment which the Jews called the ‘‘rebel’s beating,” which was some- 
what analogous to Lynch Law. The “‘rebel’s beating” was administered by 
the people, without trial and on the spot, when anyone was caught in what 
seemed to be a flagrant violation of some law or tradition. Comp. the attempts 
to stone Jesus (Jn. viii. 59, x. 31). We havea similar attempt upon S. Paul’s 
life (Acts xxi. 31, 32). In S. Stephen’s case a formal trial seems to have ended 
in the ‘‘rebel’s beating” (Edersh. Zhe Zemple, p. 43). 


80. αὐτὸς δὲ ϑιελθὼν διὰ μέσου αὐτῶν ἐπορεύετο. “But He (in 
9 








[30 THE GOSPEL ACCORDING TO S. LUKE (Iv. 30, 31. 


contrast to this attempt), after passing through the midst of them, 
went His way.” The addition of διὰ μέσου is for emphasis, and 
seems to imply that there was something miraculous in His 
passing through the very midst of those who were intending to 
slay Him, and seemed to have Him entirely in their power. They 
had asked for a miracle, and this was the miracle granted to them. 
Those who think that it was His determined look or personal 
majesty which saved Him, have to explain why this did not 
prevent them from casting Him out of the synagogue.! It seems 
better with Meyer and ancient commentators to understand a 
miracle dependent on the will of Jesus: comp. Jn. xviii. 6; Dan. 
vi. 22. Jn. vill. 59 is different: then Jesus hid Himself before 
escaping. For διελθών see on il. 15. 

ἐπορεύετο. Here used in its common signification of going on 
towards a goal: ‘‘ He went His way” to Capernaum. And, so far 
as we know, He did not return to Nazareth. It had become a 
typical example of “His own people receiving Him not” (Jn. 
i. 11); and apparently it had no other opportunity (but see 
Edersh. Z. & TZ. i. ch. xxvii.). If Mk. vi. 1-6 and Mt. xiii. 
53-58 refer to a different occasion, it probably preceded this. 
After the attempt on His life He would not be likely to return ; 
and, if He did return, they could hardly, after this experience of 
Him, ask, ‘‘ Whence has this man this wisdom ?” or be astonished 
at His teaching. 


Meyer (on Mt. xiii. 53), Wieseler (Chron. Syn. iii. 2, Eng. tr. p. 258), Godet 
(2¢., Eng. tr. i. p. 240), Tischendorf (Syop. Evan. §§ 29, 54), and others dis- 
tinguish the two occasions. If with Caspari (Chron. /nt. § 100) we identify 
them, then Lk. is the more full and vivid, for the others omit the text of the 
discourse and the attempt to kill Him. In this case Strauss may be right in sup- 
posing that Lk. has placed the incident at the beginning of the ministry, although 
it took place later, because he saw how typical it was of the ministry as a whole 
(Leben Jesu, p. 121, 1864). That it was this attempt on His life which made 
Christ change His abode from Nazareth to Capernaum is contradicted by ver. 
16. ‘* Where He had been brought up ” implies that He had ceased to reside 
there: and from ver. 23 we infer that Capernaum had already become His 
headquarters. Thither His Mother and brethren had also moved, while His 
sisters remained at Nazareth (Mt. xiii. 56; Mk. vi. 3), very probably because 
they had married there. 


81-44. The Stay at Capernaum: chiefly a Record of Miracles 
of Healing. See Wsctt. Characteristics of the Gospel Miracles, 
Macmillan, 1859 ; /xtroduction to the Study of the Gospels, App. 
E: “A Classification of the Gospel Miracles,” Macmillan, 1888. 

81-37. The Healing of a Demoniac in the Synagogue at Caper- 


1 Even Godet is among these. La majesté de sa personne et la fermeté da 
son regard imposérent a ces furteux. Lhistorie raconte plusieurs traits sem- 
blables (i. p. 327, 3eme ed.). Better Didon: Une force divine le gardai 
(p. 312, ed. 1891). See Hase, tesch. Jesu, p. 445, ed. 1891. 














IV. 31.] THE MINISTRY IN GALILEE 131 


naum. ΜΚ. 1. 21-28. Both Lk. and Mk. place this first among 
Christ’s miracles; whereas Mt. puts the healing of a leper first 
(vill. 2-4). Marcion began his mutilated edition of Lk. at this 
point with the words Ὁ ΘΕΟΣ κατῆλθεν cis Καφαρναούμ. The 
earlier portion, which teaches the humanity of Christ, he omitted, 
excepting the first clause of ili. 1 (Tert. Adv. Mare. iv. 7. 1). 

81. κατῆλθεν. Nazareth is on higher ground than Capernaum, 
which was on the shore of the lake; and therefore “went down” 
or ‘‘came down” is the probable meaning. But it is possible that 
here and Acts xviii. 5 it means “returned,” as often in class. Grk. 
(Hdt. iv. 4. 2, v. 30. 4; Thuc. viii. 68. 3). Excepting Jas. iii. 
15, the verb occurs in N.T. only in Lk. (ix. 37 and twelve times 
in Acts). 


Kadapvaovp. This is the correct spelling, Caphar-Nahum, of which 
Καπερναούμ is a Syrian corruption (WH. ii. App. p. 160). It was the chief Jewish 
town, as Tiberias was the chief Roman town, of the neighbourhood. It was 
therefore a good centre, especially as traders from all parts frequently met 
there (Mk. ii. 15, iil. 20, 32, etc.). It is not mentioned in O.T., and perhaps 
was not founded till after the Exile. Josephus mentions it only once, viz. in his 
description of the lake (4. /. ili. 10. 7, 8), and then not as a town but asa 
πηγὴ γονιμωτάτη, which irrigates the neighbourhood : but there is no doubt that 
the Κεφαρνώμη, to which Josephus was carried, when he was thrown from his 
horse in a skirmish with Roman troops, is Capernaum (Vzta, 72). The identi- 
fication with the modern 724 Him (Nau, Pococke, Burckhardt, Renan,? Ritter, 
Rodiger, Ewald) is possible, but not certain. Many advocate the claims of 
Khan Minyeh, which is three miles to the south (Quaresmius, Keim, Robinson, 
Sepp, Stanley, Strauss, Wilson). For the chief arguments see Wilson in D.£&.3 
i. p. 530, and in Picturesque Palestine, ii. p. 81; Schulz in Herzog, RE.? vii. 
Ρ- 501; Keim, /es. of Waz., Eng. tr. 11. p. 369; Andrews, Lzfe of our Lord, pp. 
221-239, ed. 1892. The doubts about the site show how completely the woes 
pronounced upon the place (Mt. xi. 23) have been fulfilled. But in any case 
Jesus left the seclusion of the mountains for a busy mercantile centre by the lake. 


πόλιν τῆς Γαλιλαίας. Lk. adds this, because this is the first 
time that he mentions Capernaum in his narrative. The explana- 
tion could not be made ver. 23. It is another small indication 


‘ that he is writing for those who are not familiar with the geography 


of Palestine: comp. 1. 26, il. 4, viil. 26. 

ἣν διδάσκων αὐτοὺς ἐν τοῖς σάββασιν. Some make vv. 31, 32 ἃ 
general introduction, stating the habitual practice, of which vz. 
33-37 gave a particular instance. In support of this they urge 
the analytical tense, ἦν διδάσκων, and the plur. τοῖς σάββασιν : 
“He used to teach them on the sabbath days.” But in the 


parallel passage ἐδίδασκεν and ἦν διδάσκων are equivalent, and 


1 Of the céng petites villes dont Phumanité parlera eternellement autant que 
de Rome et d Athénes, Renan considers the identification of Magala (Medjde/) 
alone as certain. Of Capharnahum, Chorazin, Dalmanutha, and Bethsaida he 
says, // est douteux qu'on arrive jamais sur ce sol profondement dévasté, ἃ fixer 
les places ott Vhumanité voudrait venir baiser Pempreinte de ses pieds (Vie de 
Jésus, p. 142, ed. 1863). 





122 THE GOSPEL ACCORDING TO S. LUKE _[IV. 81-38. 


apparently refer to one occasion only (note the εὐθύς, Mk. i. 22, 23): 
and τὰ σάββατα is often sing. in meaning (Mt. xxviii. τ ; Col. i 
τό; Exod. ‘xx. 10; Levoxxili,; 32; Jos. dat. 15 τῷ 2) ΠΟ ΟΣ 
Hor. Saz. i. 9. 69). Acts xvii. 2 is the only place in N.T. in which 
σάββατα is plur. in meaning, and there a numeral necessitates it, 
ἐπὶ σάββατα τρία: which, however, may mean “for three zveeks,” 
and not “ for three sadéaths.” Syr-Sin. here has “ the sabbath days.” 


The Aramaic form of the word ends in a, the transliteration of which into 
Greek looked like a neut. plur. This idea was confirmed by the fact that 
Greek festivals are commonly neut. plur.: τὰ γενέσια, ἐγκαίνια, παναθήναια, 
κιτιλ. Hence σάββατα may either mean ‘‘a sabbath” or ‘‘ sabbaths” or ‘fa 
week.” Here it is better to retain the sing. meaning, and refer the whole of 
32-37 to one occasion. In N.T. σάββασιν is the usual form of the dat. plur., 
with σαββάτοις as v.Z. in some authorities (in B twice, Mt. xii. 1,12). In 
LXX σαββάτοις prevails. Josephus uses both. 


32. ἐν ἐξουσίᾳ ἣν ὁ λόγος αὐτοῦ. This does not refer to the 
power which His words had over the demoniac, but to the authority 
with which they came home to the consciences of His hearers. 
The healing of the demoniac was not so much an example of this 
ἐξουσία as evidence that He had a Divine commission to exercise 
it. Lk. omits the comparison with the formal and _ ineffectual 
teaching of the scribes (Mk. i. 22; Mt. vii. 29). 


The ἐν means ‘‘clothed in, invested with” (i. 17, iv. 36, xi. 15, 18, 19, 
20, xx. 2, 8; 1 Cor. ii. 4; Eph. vi. 2; 2 Thes. ii. 9). This use of é is freq. 
in late Grk. Green, Gram. of N.T. p. 206. 


33. ἐν τῇ συναγωγῇ. “In che synagogue” in which He was 
teaching on that sabbath; which confirms the view that ver. 31 
refers to a particular occasion. We have already been told that it 
was His practice to teach in the synagogues. But “in the syna- 
gogue” may mean in the only one which Capernaum possessed 
Vil. 5). 

ι ἔχων πνεῦμα δαιμονίου ἀκαθάρτου. The phrase is unique, and 
the exact analysis of it is uncertain. The gen. may be of apposi- 
tion (il. 41, xxll. 1; Jn. il. 21, xi. 13, ΧΠῚ. 1), or of quality (see on 
ver. 22), or of possession, z.e. an influence which belonged to an 
unclean demon (Rev. xvi. 14). As to the Evangelists’ use of the 
epithet ἀκάθαρτον, strange mistakes have been made. Wordsworth 
inaccurately says, ‘‘ Both St. Mark and St. Luke, writing for Gentiles, 
add the word ἀκάθαρτον to δαιμόνιον, which St. Matthew, writing to 
Jews (for whom it was not necessary), zever does.” Alford in 
correcting him is himself inaccurate. He says, ‘“‘ The real fact is, 
that St. Mark uses the word δαιμόνιον thirteen times, and sever 
adds the epithet ἀκάθαρτον to it (his word here is πνεῦμα only) ; 
St. Luke, eighteen times, and only adds it this once. So much 
for the accuracy of the data on which inferences of this kind are 





IV. 33, 34. THE MINISTRY IN GALILEE 133 


founded.” Edersheim is still more inaccurate in his statement of 
the facts (Z. & 7.1. p. 479 n). Farrar has the strange misstate- 
ment that “the word ‘unclean’ is peculiar to St. Luke, who writes 
for Gentiles.” It occurs in Mt., Paul, and Apoc., as well as Mk. 
The facts are these. Mt. uses δαιμόνιον ten times, and has 
ἀκάθαρτον twice as an epithet of πνεῦμα. Mk. has δαιμόνιον thirteen 
times, and ἀκάθαρτον eleven times as an epithet of πνεῦμα. Lk. in 
the Gospel has δαιμόνιον twenty-three times, with ἀκάθαρτον as an 
epithet, once of δαιμόνιον, and five times of πνεῦμα ; and with πονηρόν 
twice as an epithet of πνεῦμα. In the Acts he has δαιμόνιον once; 
and uses ἀκάθαρτον twice, and πονηρόν four times, as an epithet of 
πνεῦμα. The fact, therefore, remains, that the two Evangelists who 
wrote for Gentiles (to whom demons or spirits were indifferent) 
add a distinctive epithet much more often than the one who wrote 
for Jews (who distinguished evil spirits from good). Moreover, 
both Mk. and Lk. add this epithet the very first time that they 
mention these beings (Mk. i. 23; Lk. iv. 33); whereas Mt. men- 
tions them several times (vil. 22, vill. 16, ix. 33, 34) before he adds 
the ἀκάθαρτον (x. 1). In this passage Lk. and Mk. describe the 
fact of possession in opposite ways. Here the man has the unclean 
spirit. There he is in the unclean spirit’s power, ἐν πνεύματι 
ἀκαθάρτῳ : with which we may compare the expression of Josephus, 
τοὺς ὑπὸ τών δαιμονίων λαμβανομένους (Anz. viii. 2. 5). Similarly, 
we say of a man that “he is out of his mind,” or that “his mind 
is gone” out of him. ‘That a man thus afflicted should be in the 
synagogue is surprising. He may have come in unobserved; or 
his malady may have been dormant so long as to have seemed to 
be cured. The presence of “the Holy One of God” provokes a 
crisis. For ἀνέκραξεν comp. Josh. vi. 5; 1 Sam. iv. 5; and for 
φωνῇ μεγάλῃ see on 1. 42. D.C.G. art. Demon.” 

34. “Ea. Probably not the imperative of éaw, ‘ Let alone, leave 
me in peace,” but an interjection of anger or dismay ; common in 
_ Attic poetry, but rare in prose (Aesch. P. V. 298, 688; Eur. Hee. 
501; Plato, Prot. 314 D). Here only in ΝῊ. Comp. Job iv. 
19 ?, xv. 16, xix. 5, xxv. 6. Fritzsche on Mk. i. 24 (where the word 
is an interpolation) and L. and S. Zex. regard the imperative as the 
origin of the interjection, which does not seem probable. 

τί ἡμῖν Kat σοί; Not “What have we to contend about?” a 
meaning which the phrase has nowhere in N.T. and perhaps only 
once, if at all, in O.T. (2 Chron. xxxv. 21), but “ What have we in 
common?” Comp. viii. 28; Mt. vili. 29; Mk. i. 24; Jn. ii. 4; 
Judg. xi. 12; 1 Kings xvii. 18; 2 Kings ili. 13; 2 Sam. xvi. 10; 
a Esdrs 1,26; Epict. Diss/i. 1.16, i. 27. 13, ii. 9. 16. 


Ἰησοῦ Nafapyvé. This form of the adjective is found xxiv. 19; Mk. i. 
24, X. 47, xiv. 67, xvi. 6; but not in Mt. or Jn. or Acts. Its appearance 
here is no proof that Lk. is borrowing from Mk. Ναξωραῖος occurs Lk. xviii. 





134. THE GOSPEL ACCORDING TO 5. LUKE [IV. 34, 35. 


47; Mt. ii. 23, xxvi. 71; Jn. xviii. 5, 7, xix. 19; Acts ii. 22, iii. 6, iv. 10, 
vi. 14, xxii. 8, xxvi. 9; but not in Mk. The adjective, esp. Ναζωραῖος, 
which is used in the title on the cross, sometimes has a tinge of contempt ; 
and with the article it may be rendered ‘‘the Nazarene.” Hence the early 
Christians were contemptuously called ‘‘ the Nazarenes” (Acts xxiv. 5). Con- 
trast ὁ ἀπὸ Nafapér (Mt. xxi. 11; Mk. i. 9; Jn. i. 46; Acts x. 38), which 
is a mere statement of fact. It is worth noting that this demoniac, who is a 
Jew, addresses Jesus as ‘‘ of Nazareth,” which the Gerasene, who was fosszbly 
a heathen, does not do (viii. 28). 


ἦλθες ἀπολέσαι ἡμᾶς; The ἡμᾶς and the preceding ἡμῖν prob- 
ably do not include the man, but rather other evil spirits. Com- 
munem inter se causam habent demonia (Beng.). It seems to be 
idle to speculate as to the meaning of ἀπολέσαι : apparently it is 
the same as εἰς τὴν ἄβυσσον ἀπελθεῖν (vill. 31). 

οἶδά σε τίς εἶ, 6 ἅγιος τοῦ Θεοῦ. In Mk. οἴδαμεν (Ὁ), which is more 
in harmony with ἡμῖν and ἡμᾶς. Godet remarks that ὃ ἅγιος τοῦ 
Θεοῦ explains the knowledge. It was instinctive, and therefore 
οἶδα is more suitable than γινώσκω. Lantipathie n'est pas moins 
clairvoyante que la sympathie. In the unique holiness of Jesus the 
evil spirit felt an essentially hostile power. The expression ὃ ἅγιος 
τοῦ Θεοῦ occurs in the parallel in Mk. and Jn. vi. 69; but nowhere 
else: comp. Acts iv. 27; 1 Jn. ii. 20; Rev. ii. 7. It may mean 
either ‘consecrated fo God” or “consecrated ὄν God.” In a lower 
sense priests and Prophets are called ἅγιοι τοῦ Θεοῦ or Κυρίου (Ps. 
cvi. 16). It was not in flattery (*#ale adu/ans, as Tertullian says) 
that the evil spirit thus addressed Him, but in horror. From the 
Holy One he could expect nothing but destruction (Jas. 11. 19; 
comp. Mt. vili. 29). 

35. ἐπετίμησεν αὐτῷ. “ He rebuked the demon” who had used 
the man as his mouth-piece. The verb is often used of rebuking 
violence (ver. 41, Vill. 24, ix. 42; Mt. viii. 26, xvil. 18; Mk. iv. 39; 
Jude 9); yet must not on that account be rendered “restrain” 
(Fritzsche on Mt. viii. 26, p. 325). 


In N.T. ἐπιτιμάω has no other meaning than ‘‘rebuke”; but in class. 
Grk. it means—I. ‘‘lay a value on, vate”; 2. ‘‘lay a penalty on, sentence” ; 
3. “chide, vate, rebuke.” But while there is a real connexion between the 
first and third meanings of the Greek verb, in English we have a mere 
accident of language: ‘‘ rate” = ‘‘ value” is a different word from ‘‘rate” = 
“scold.” Note that Christ required no faith from demoniacs. 


φιμώθητι. Lit. “Stop thy mouth with a φιμός, be muzzled”: 
used literally 1 Cor. ix. 9; 1 Tim. v. 18; and as here, Mt. xxii. 12; 
Mk. i. 25, iv. 39; Jos. B. /. i. 22. 3. The peculiar infin. dow 
occurs 1 Pet. ii. 15. Comp. dzodexaroty (Heb. vil. 5); κατασκηνοῖν 
(Mt. xiii. 32; Mk. iv. 32). The verb is probably a vernacular 
word: it is not found between Aristoph. (4Vud. 592) and LXX 
(Kennedy, Sources of NV.T. Grk. p. 41). 








IV. 35-37.] THE MINISTRY IN GALILEE 135 


καὶ ἔξελθε ἀπ᾿ αὐτοῦ. This is the true reading. Other writers commonly 
have ἐξέρχομαι ἐκ; but Lk. prefers ἐξέρχομαι ἀπό (ver. 41, v. 8, vill. 2, 29, 
ΕΠ 35: 38: 1X-- 5, ΣΙ: 24, etc. ). 


ῥίψαν αὐτὸν. . . μηδὲν βλάψαν αὐτόν. ‘ Having thrown him” 
down in convulsions (σπαράξαν Mk.). . . without (as one might 
have expected) having injured him at all.” With οὐδὲν βλάψαν we 
should have had a mere statement of fact. But in N.T. we com- 
monly have μή with participles: comp. xi. 24, xii. 47, and see Win. 
lv. 5. 8, p.607. For μηδὲν βλάψαν Mk. has φωνῆσαν φωνῇ μεγάλῃ. 
It was the convulsions and the loud cry which made the spectators 
suppose that the man had been injured. The malice of the demon 
made the healing of the man as painful as possible. Hobart 
classes both ῥίπτειν and βλάπτειν as medical words, the one being 
used of convulsions, the latter of injury to the system (AZed. Lang. 
of Lk. p. 2). 

86. ἐγένετο θάμβος. Mk. has ἐθαμβήθησαν ; but Lk. is fond of 
these peripbrases with γίνομαι (1. 65, vi. 49, Vill. 17, Xil. 40, Xill. 2, 4, 
XVili. 23, etc.): see on ili. 22. The word expresses amazement 
akin to terror, and the subst. is peculiar to Lk. (v. 9; Acts iil. 10). 
Just as Christ’s doctrine amazed them in comparison with the 
formalism of the scribes, so His authority over demons in compari- 
son with the attempts of the exorcists: all the more so, because a 
single word sufficed for Him, whereas the exorcists used incanta- 
tions, charms, and much superstitious ceremonial (Tob. vill. 1-3 ; 
Jos. Anz. viii. 2. 5; Justin, Afol. ii. 6; Try. Ixxxv.). 

tis ὁ λόγος οὗτος. Not, Quzd hoc ret est? “What manner a 
thinge is this?” (Beza, Luth. Tyn. Cran. Grotius), but Quod est 
hoc verbum? “What is this word?” (Vulg. Wic. Rhem. RV.). 
It is doubtful whether in N.T. Adyos has the meaning of “ event, 
occurrence, deed”: but comp. 1. 4 and Mk. i. 45. Whether λόγος 
is here to be confined to the command given to the demon, or 
includes the previous teaching (ver. 32), is uncertain. Mk. i. 27 is 
in favour of the latter. In this case we have an ambiguous ὅτι to 


᾿ deal with; and once more “because” or “for” is more probable 


than “that” (see on i. 45). But if “that” be adopted, 6 λόγος has 
the more limited meaning: ‘What is this word, that with authority?” 
etc. 

ἐν ἐξουσίᾳ καὶ δυνάμει. ἐξουσίᾳ, cud non potest contradic ; δυνάμει, 
cut non potest resisti (Beng.). Mk. has κατ᾽ ἐξουσίαν only. The 
beloved physician is fond of δύναμις, esp. in the sense of “inherent 
power of Aealing” (v. 17, Vi. 19, Vill. 46, ix. 1; Acts ili. 12, iv. 7, 
vi. 8). Mk. has it only once in this sense (v. 30), and Mt. not at 
all. The plural in the sense of ‘‘ manifestations of power, miracles” 
(x. 13, xix. 37), is freq. in Mt. and Mk. See on Rom. i. 16. 

87. ἐξεπορεύετο ἦχος περὶ αὐτοῦ. In these sections attention is 
often directed to the impression which Jesus made on His audi: 


136 THE GOSPEL ACCORDING TO S. LUKE _|[IV. 87 


ences (vv. 20, 22, 32, 36, v. 26), and to the fame which spread 
abroad respecting Him (v2. 14, 15, 37, 40, V. 15, 17). “Hyos (6) 
occurs only here, Acts ii. 25, and Heb. xi. τὸ. ΤΠ ΣΙ ΖΕ Ἢ ἤχους 
may be gen. of either 7 ἠχώ or τὸ ἦχος. But the existence of τὸ 
ἦχος is doubtful. The more classical word is ἡ ἠχή, of which 
6 ἦχος is a later form. Hobart classes it as a medical word, esp. 
for noises in the ears or the head (p. 64). 

As already stated, this healing of a demoniac is recorded 
by Mk., but not by Mt. Ebrard and Holtzmann would have us 
believe that it is to compensate for this omission that Mt. gives two 
demoniacs among the Gadarenes, where Mk. and Lk. have only one. 


In considering the question of demonzacal possession we must never lose sight 
of the indisputable fact, that our sources of information clearly, consistently, and 
repeatedly represent Christ as healing demoniacs by commanding demons to 
depart out of the afflicted persons. Zhe Synoptic Gospels uniformly state that 
Jesus went through the form of casting out demons. 

If the demons were there, and Christ expelled them and set their victims 
free, there is nothing to explain: the narrative is in harmony with the facts. 

If the demons were not there, and demoniacal possession is a superstition, we 
must choose between three hypotheses. 

I. Jesus did not employ this method of healing those who were believed to 
be possessed, but the Evangelists have erroneously attributed it to Him. 

2. Jesus did employ this method and went through the form of casting out 
demons, although He knew that there were no demons there to be cast out. 

3. Jesus did employ this method and went through the form of casting out 
demons, because in this matter He shared the erroneous belief of His con- 
temporaries. 

On the whole subject consult articles in D.&.?, Schaff-Herzog, Excy. Brit. 
on ‘‘ Demoniacs,” ‘‘ Demons,” ‘‘ Demonology” ᾿ Trench, 77 γαείεςσ, No. 5; 
Caldwell, Contemp. Rev. Feb. 1876, vol. xxvii. pp. 369 ff. No explanation is 
satisfactory which does not account for the uniform and repeated testimony of 
the Evangelists. 


88, 39. The Healing of Peter’s Mother-in-law. Mk. i. 30. 


It is quite beyond doubt that the relationship expressed by πενθερά is either 
“ς wife’s mother” or ‘‘husband’s mother” (xil. 53; Mt. viii. 14, x. 35; Mk. 
i. 30; Ruthi. 14, 11. 11, 18, 19,23; Mic. vii. 6; Dem. Plut. Lucian). So also 
πενθερός is either ‘‘ wife’s father” or ‘‘ husband’s father” (Jn. xviii. 13; Gen. 
KXXVill. 13, 25; Judg. i. 16; 1 Sam. iv. 19, 21). But for ‘‘ wife’s father” the 
more indefinite γαμβρός (‘Sa relation by marriage”) is freq. in LXX (Exod. 
ili. I, iv. 18; Num. x. 29; Judg. iv. I1, xix. 4, 7, 9). In Greek there is a dis- 
tinct term for ‘‘ stepmother,” viz. the very common word μητρυιά (Hom. Iles. 
Hdt. Aésch. Plat. Plut.); and if Lk. had intended to designate the second 
wife of Peter’s father, he would have used this term. That he should have 
ignored a word in common use which would express his meaning, and employ 
another word which has quite a different meaning, is incredible. That Peter 
was married is clear from 1 Cor. ix. 5. Clement of Alexandria says that Peter’s 
wife helped him in ministering to women,—an apostolic anticipation of Zenana 
missions (Strom. iil. 6, p. 536, ed. Potter). He also states that Peter and Philip 
had children, and that Philip gave his daughters in marriage (2bzd. p. 535, ed. 
Potter, quoted Eus. 4. 25. iil. 30. 1); but he gives no names. It is remarkable 
that nothing is known of any children of any one Apostle. This is the first 
mention of Peter by Lk., who treats him as a person too well known to need 
introduction, For other miracles of mercy on the sabbath see on xiv. 1. 





IV. 38, 89. THE MINISTRY IN GALILEE 137 


88. ᾿Αναστὰς δὲ ἀπὸ THs συναγωγῆς. This may refer to Christ’s 
rising from His seat; but it is more natural to understand it of 
His leaving the synagogue. The verb is used where no sitting Οἱ 
lying is presupposed, and means no more than preparation for 
departure (i. 39, xv. 18, 20, xxlll. 1; Acts x. 20, xxil. 10): see on 
i. 39. Mk. has ἐξελθόντες, the plur. including Simon and Andrew, 
James and John. Neither Lk. nor Mt. mention the presence of 
disciples, but Peter, and perhaps Andrew, may be understood 
among those who ἠρώτησαν αὐτὸν περὶ αὐτῆς. 

συνεχομένη πυρετῷ μεγάλῳ. Perhaps all three words are medical, 
and certainly συνέχομαι occurs three times as often in Lk. as in the 
rest of N.T. Galen states that fevers were distinguished as 
“oreat” and “slight,” μεγάλοι and σμικροί (Hobart, p. 3). Comp. 
Plat. Gorg. 512 A. Note the analytical tense. 

89. ἐπιστὰς ἐπάνω αὐτῆς ἐπετίμησεν. Instead of this both Mt. 
and Mk. state that He touched her hand. Pvroximus accessus 
ostendebat, virtuti Jesu cedere morbum, neque ullum corpori ejus a 
morbo imminere periculum (Beng.). The ἐπετίμησεν of ver. 35 does 
not show that the use of the same word here is meant to imply that 
the fever is regarded as a personal agent. But comp. xiii. 11, 16; 
Mk. ix. 17, 23. The ἀφῆκεν, which is in all three narratives, 
harmonizes with either view In any case this unusual mode of 
healing would interest and impress a physician; and Lk. alone 
notices the suddenness with which her strength returned. For 
παραχρῆμα see ON Vv. 25. Syr-Sin. omits the standing over her. 

διηκόνει αὐτοῖς. Mt. has αὐτῷ : the αὐτοῖς includes the disciples 
and others present. Her being able to minister to them proves 
the completeness of the cure. Recovery from fever is commonly 
attended by great weakness. And this seems to be fatal to the view 
of B. Weiss, that Christ’s cures were “ momentary effects produced 
by His touch, which, although the result was absolutely certain, yet 
merely began a healing process that was completed in a perfectly 
_ natural way.” What is gained by such an hypothesis Ὁ 


The Attic form of the imperf. of διᾶκονέω is ἐδιᾶκόνουν ; but διηκόνουν is 
the reading of the MSS. in Eur. Cyc/. 406 (Veitch, s.v.). Comp. viii. 3; Mt. 
ΝΣ ΤῸ ὙΠ LS) Mike Tura ons [Π’: ΧΙ. 251 Pets 1.12, 


40, 41. Numerous Healings in the Evening. Vous rencontrons 
tct un de ces moments dans la vie du Seigneur ou la puissance mtracu- 
leuse se déployatt avec une richesse particuliere: vi. 19” (Godet, 
1. p. 339). Comp. Mt. viii. τό, 17; Mk. i. 32-34. The healing 
of the demoniac (ver. 35), and of Peter’s mother-in-law, had proved 
that He could heal diseases both of mind and body. All three 
note the two kinds of healing; but “the physician separates the 
two with special distinctness, and lends no support to the view 
that possession is merely a physical disorder.” 





138 THE GOSPEL ACCORDING TO S. LUKE _[IV. 40, 41. 


40. Avvovtos δὲ τοῦ ἡλίου. Mt. has ᾿Οψίας δὲ γενομένης, while 
Mk. has Ὀψίας δὲ γενομένης, ὅτε ἔδυσεν ὃ ἥλιος. We infer that 
here Mk. gives us the whole expression in the original tradition, of 
which all three make use; and that Mt. uses one half and Lk. the 
other half of it. See v. 13, xxii. 34, xxill. 38, for similar cases. 
Some infer that Mk. has combined the phrases used by the other two, 
and therefore must have written last of the three. But an analysis 
of the passages which all three have in common shows that this is 
incredible. The literary skill required for combining two narra- 
tives, without adding much new material, would be immense ; and 
Mk. does not possess it. It is much simpler to suppose that Mk. 
often gives the original tradition in full, and that the other two 
each give portions of it, and sometimes different portions. See E. 
A. Abbott, Zucy. Brit. oth ed. art. “Gospels,” and Abbott and 
Rushbrooke, Ze Common Tradition of the Syn. Gosp. p. x. 

Δύνοντος. “When the sun was setting,” or “ere the sun was 
set,” as the hymn gives it.1 The eagerness of the people was such 
that the very moment the sabbath was over they began to move 
the sick: comp. Jn. v. το. Note Lk.’s favourite ἅπαντες. 

ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιτιθείς. Lk. alone preserves this 
graphic detail, which emphasizes the laborious solicitude of the 
work. Sic singuli penitius commoti sunt ad fidem (Beng.). It does 
not apply to the demoniacs, who were healed λόγῳ, as Mt. states. 


The action is a generally recognized symbol of transmzsston, especially in 
conferring a blessing (Gen. xlviii. 14; Lev. ix. 22, 23; Mk. x. 16). It is also 
used to symbolize the transmission of guilt (Lev. i. 4, iii. 2, viii. 14, xvi. 21, 
22). The statement that ‘‘our Lord healed at first by laying on of hands, but 
gradually passed over to the exclusive use of the word of power, in order that 
He might not encourage the popular idea that there was a necessary connexion 
between the laying on of hands and the cure,” is not confirmed by Scripture. 
The nobleman’s son and the man at Bethesda were healed by a word (Jn. iv. 50, 
v. 8); Malchus, by a touch. There was no_necessity to use either word or 
touch. He could heal by an act of will, and at a distance from His person 
(vii. 10, xvii. 14; Jn. iv. 50). But He more often used means, possibly to aid 
the faith of those who needed healing (xiii. 13, xiv. 4, Mt. viii. 3, ix. 29; Mk. 
Vil. 33, Vill. 23, 25; Jn. ix. 6: comp. Mk. v. 23, 25, 41, ν 55) 5111 2Ρ)» 
The fact that Jesus commonly used some action in healing made the Jews the 
more irate at His healing on the sabbath. Excepting Acts xvii. 25, θεραπεύω in 
N.T. is always ‘‘heal, cure,” not merely ‘‘ serve, take care of.” Like colere, it 
is used of service both to God and to men; and like curare, it is both ‘‘ to care 
for” and ‘‘to cure.” The imperfects, ἐθεράπευεν and ἐξήρχετο, mark the con- 
tinuance and repetition of the actions. 


41. ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν. “ But demons also” 


1 The form δύνω seems to be Ionic, but occurs once or twice in Attic prose 
(Veitch, s.v.). Except ἔδυσεν or ἔδυ in Mk. i. 32, the word does not occur again 
in N.T. It is freq. in LXX (Judg. xiv. 18; 2 Sam. ii, 24; 1 Kings xxii. 36; 
2 Chron. xviii. 34, etc.). It means “‘sink into, enter,” πόντον or the like being 
expressed or understood. Lk. never uses the unclassical ὀψία (ix. 12, xxii. 14, 
xxlii. 54, xxiv. 29), which occurs often in Mt. and Mk. and twice in Jn. 





IV. 41, 42.] THE MINISTRY IN GALILEE 139 


(as well as diseases) “came out of many.” For δὲ καί see on iii. 9, 
and for ἐξέρχεσθαι ἀπό see on ver. 35: both are characteristic of 
Lk. He alone mentions the κράζειν of the demons. There is not 
much difference between 6 vids τοῦ Θεοῦ here and ὁ ἅγιος τοῦ Θεοῦ 
in ver. 34. In both cases it is the presence of Divine holiness 
which is felt and proclaimed. Phil. ii. 10 is here not to the point ; 
for καταχθόνια there probably does not mean devils. 

οὐκ εἴα αὐτὰ λαλεῖν, ὅτι. “He suffered them not to speak, 
because.” Not, ‘suffered them not to say that”; which would 
require λέγειν. In N.T. λαλεῖν and λέγειν are never confused ; not 
even Rom. xv. 18; 2 Cor. xi. 17; 1 Thes. i. 8. Excepting Mt. 
xxiv. 43 and 1 Cor. x. 13, éd is peculiar to Lk. in N.T. (xxil. 51 , 
Acts xiv. 16, xvi. 7, XiX. 30, xxiii. 32, xxvil. 32, 40, xxvili. 4); and 
εἴων is the usual form of imperf. 


Godet’s suggestion, that the demons wished to compromise Jesus by exciting 
a dangerous enthusiasm among the people, or to create a belief that there was a 
bond of connexion between their work and His, is gratuitous. Their cries are 
more like involuntary exclamations of dismay. That Jesus should not allow 
them to make Him known was natural, although Strauss condemns it as incon- 
sistent. ec tempus erat, nec ht precones (Beng. on Mk. ili. 12). ‘It was not 
meet that unclean demons should usurp the glory of the apostolic office ” (Cyril 
Alex.). Jesus had rejected the offered assistance of the evil one in the 
wilderness, and could not desire to be proclaimed as the Messiah by his 
ministers. Moreover, while the national ideas respecting the Messiah remained 
so erroneous, the time for such proclamation had not yet come. Comp. 
Tn. vi. 15. 


42, 43. The Multitude’s Pursuit of Him. Comp. Mk. i. 35-309. 
Although Lk. has some features which Mk. has not, the latter’s 
account is more like that of an eye-witness. 

42. Γενομένης δὲ ἡμέρας. See on vi. 13.. Mk. has the strong 
expression πρωΐ ἔννυχα λίαν. It was so early that it was still like 
night. This shows His anxiety to escape the multitude and secure 
time for refreshment of His spiritual nature by converse with God: 

_Mk. adds κἀκεῖ προσηύχετο. Jesus had probably passed the night 
in Simon’s house; and for ot ὄχλοι Mk has Σίμων καὶ οἱ μετ᾽ αὐτοῦ, 
for as yet Jesus had no fixed disciples. Peter in telling Mk. of the 
incident would say, “ We went after Him.” 

ot ὄχλοι ἐπεζήτουν αὐτόν. “The multitudes kept seeking for 
Him.” The ém- marks the direction of the search: comp. ἐπέδοθη 
(ver. 17). They wanted more of His teaching and of His 
‘miraculous cures. See on xi. 29. But neither this nor the 
πολλῶν in ver. 41 proves that there had not been time to heal all 
who came the previous evening. Would He have sent any empty 
away? Lk. is fond of recording the eagerness of the people to 
come to Christ (v. 1, 19, Vi. 19, Vili. 19, 40, ΧΙ]. 1, ΧΧΙ. 38: comp. 
xix. 3 and xxiii. 8). 

ἦλθον ἕως αὐτοῦ, καὶ κατεῖχον αὐτὸν τοῦ μὴ πορεύεσθαι ἀπ᾽ αὐτῶν. 








140 THE GOSPEL ACCORDING TO 5. LUKE ιν. 42, 48. 


They did not leave off seeking wnt they reached Him, and they 
tried to stay Him from going away from them. 


This use of ἕως with a person is not classical: comp. ἕως ἡμῶν (Acts 
ix. 38) and ἕως τοῦ βασιλέως (1 Mac, iii. 26). Of place (iv. 29, x. 15) or of 
time (xxiii. 44) ἕως is common enough. 

With κατεῖχον (imperf. of attempted or intended action) comp. ἐκάλουν 
(i. 59). The τοῦ μὴ πορεύεσθαι is not Lk.’s favourite construction to express 
purposes or result (see on i. 74), but the gen. after a verb of detention or 
prevention: comp. Rom. xv. 22. For the apparently superfluous negative 
comp. xxiv. 16; Acts x. 47, xiv. 18, xx. 27. Win. xliv. 4. Ὁ, p. 409; Ixv. 
2. 8, p. 755. Blass, Gr. p. 250. 


48, Kai ταῖς ἑτέραις πόλεσιν. Placed first for emphasis. ‘To 
the other cities also (as well as to Capernaum) I must preach the 
good tidings.” It is a rebuke to them for wishing to monopolize 
Him. It is not a rebuke for interrupting His preaching by 
requiring Him to work miracles. There is no evidence that He 
ever regarded these works of mercy as an interruption of His 
ministry, or as an unworthy lowering of it. On the contrary, they 
were an essential part of it; not as evidence of His Messiahship, 
but as the natural work of the great Healer of body and soul. 
They were, moreover, an important element in His teaching, for 
His miracles were parables. As evidence they did not prove His 
Messiahship, and He did not greatly value the faith which was 
produced by them (Jn. ii. 23, 24). He Himself regarded them as 
merely auxiliary (Jn. xiv. 11). He warned His disciples that false 
Christs and false prophets would work miracles (Mk. xiii. 22), just as 
the O.T. had warned the Jews that a Prophet was not to be believed 
simply because he worked miracles (Deut. xiii. 1-3). And, as a 
matter of fact, Christ’s miracles did not convince the Jews (Jn. 
xil. 37). Some thought that He was a Prophet (vii. τό, ix. 8, 19; 
Mt. xxi. 11; Jn. ix. 17), a view taken even by His disciples after 
the crucifixion (xxiv. 19); while others attributed His miracles to 
Satanic agency (Mt. xii. 24). On the other hand, the Baptist, 
although he wrought no miracles, was thought to be the Messiah 
(see on iii. 15). The saying here recorded does not mean, there- 
fore, “You are mistaking My work. I came to preach the good 
tidings, not to do works of healing”: but, ‘‘ You are selfish in your 
desires. I came to preach the good tidings and to do works of 
healing to all, and not to a favoured few.” For εὐαγγελίσασθαι see 
on ii. 10. 

Set. For the second time (ii. 49) Christ uses this word respect- 
ing His ‘own conduct. Comp. ix. 22, xill. 33; ΧΥΠ 25: ee 
XXil. 37, XXIV. 7, 26, 44. His work and His sufferings are ordered 
by Divine decree. ‘The word is thus used of Christ throughout 
N-T. (Acts 1 2 Ὶ; xvil. 3; Ὲ (Cor. xv. 25). 

τὴν βασιλείαν tod Θεοῦ. This is Lk.’s first use of this frequent 





IV. 43. | THE MINISTRY IN GALILEE 141 


expression (vi. 20, vil. 28, vill. τ, 10, etc.), which Jn. employs twice 
(iii. 3, 5), Mt. four times (xii. 28, xix. 24, xxi. 31, 43), Mk. often. For 
its import see Ewald, sv. of Lsrael, Vi., “Eng. tr. pp. 201-210; 
Schaff’s Herzog, art. ἐς ‘Kingdom of God”; 5) Eedershe σῶς 7:1: 
pp. 265-270. ‘The ἐπὶ τοῦτο refers to the whole of what precedes : 
“For this end,” viz. “to preach the good tidings everywhere in the 
land.” For this use of ἐπί comp. xxiii. 48 and Mt. xxvi. 50. It 
is quite classical (Xen. Anad. 11. 5. 22, vil. 8. 4). For ἀπεστάλην 
see on ver. 18. The evidence for it (δ BC DLX) as against 
ἀπέσταλμαι (A QR) is overwhelming. Yet Godet says on peut 
hésiter. It refers to the mission from the Father, as does the 
ἐξῆλθον of Mk. But it is possible to give the latter the inadequate 
interpretation of leaving the house at Capernaum. 

44. Kai ἦν κηρύσσων εἰς τὰς συναγωγὰς τῆς “loudaias. This 
statement forms a conclusion to the section (14-44); and the 
analytical tense indicates that what is stated continued for some 
time. 


Both Lk. and Mk. have els ras συναγωγάς, which in both cases has been 
altered into the easier ἐν ταῖς συναγωγαῖς. The els may be explained asa 
pregn. constr., ‘‘ He went into the synagogues and preached there” or as ex- 
pressing the motion or direction of the preaching (Mk. iv. 15; Jn. viii. 26). 
Comp. és τὸν δῆμον ταῦτα λέγωσιν (Thue. v. 45. 1). It seems probable that 
the reading ᾿Ιουδαίας (§ BC LQR) is the original one, which has been 
corrected to Γαλιλαίας (A Ὁ ΧΙ Δ ATI) on account of its difficulty. But, as 
in i. 5 and vii. 17, Judea may here mean the whole country of the Jews, 
Palestine. Lk. often uses Iovdala in this sense (xxiii. 5; Acts ii. 9, x. 37, 
xi. I, 29, xxvi. 20; comp. Gal. i. 22). Classic writers use the term in much 
the same manner. Strabo means by it all the region from Lebanon south- 
wards, Syr-Sin. has ‘‘ of Judea,” 


V. 1-VI. 11. From the Call of the first Disciples to the Nomina- 
- tion of the Twelve. 


This section presents a symmetrical arrangement, which possibly 
is intentional. The call of a leading disciple (1-11) is followed 
by two healings which provoke controversy (12-16, 17-26); and 
then the call of another leading disciple (27-39) is followed 
by two incidents on the sabbath, which again provoke controversy 
(vi. 1-5, 6-11). 


V. 1-11. The cali of Simon. In Mt. iv. 18-22 and Mk. i 
16-20 the narrative is the call of Simon and Andrew, and of James 
and John. Here Andrew is not mentioned. And although all obey 
the call (ver. τι), yet Simon alone is addressed (vv. 4, 10). But 


142 THE GOSPEL ACCORDING TO S. LUKE [V.1,2 


the identity of this incident with that narrated by Mt. and Mk. can 
neither be affirmed nor denied with certainty. In Mt. and Mk. 
the disciples are fishing; here they are washing their nets before 
putting them away. ‘The important point is that in all narratives 
those called are at work. Similarly, Levi is called from his busi- 
ness. It would seem as if none of the Twelve were called when 
idle. 

1. *Eyéveto δέ. See detached note at the end of ch. 1. For τὸν 
ὄχλον see On xi. 29 ; for ἐν τῷ τὸν ὄχλον ἐπικεῖσθαι See ON Ill. 21 ; for 
τὸν λόγον Tod Θεοῦ see On Vili. 11; for καί introducing the apodosis 
see on ll. 21; and for καὶ αὐτός see on ver. 14. All these points, 
with the analytical ἦν ἑστώς (i. 7, 10, 20, 21, etc.), are characteristic 
of Lk. Not often do we find so many marks of his style in so 
small a compass. Comp. vill. 22, 37, 40, 41. For the popular 
desire to behold Christ see on iv. 42. With ἐπικεῖσθαι comp. xxill. 
233, Acts xxvii. 20; 1 Cor. ix, 16; Heb: ix: τὸ; Jos! Ania pan 
It is used in a literal sense Jn. xi. 38, xxi. 9. Here it is mainly 
figurative, but it includes the notion of physical pressure. The 
αὐτός distinguishes Jesus from the ὄχλος : comp. Iv. 15, 30. 

παρὰ τὴν λίμνην Γεννησαρέτ. With characteristic accuracy Lk. 
never calls it a sea, while the others never call it a lake. Except 
in Rev. of the “lake of fire,” λίμνη in N.T. is peculiar to Lk. 
When he uses θάλασσα, he means sea in the ordinary sense (xvil. 
2, Ὁ; ad 25» HACKS 1V.245n€tCs): 

In AV. of 1611 both here and Mk. vi. 53 the name appears as ‘‘ Genesareth,” 
following the spelling of the Vulgate ; but in Mt. xiv. 34 as ‘‘ Genesaret.” The 
printers have corrected this to ‘‘ Gennesaret” in all three places. Tevynoapér 
is the orthography of the best MSS. in ali three places. Josephus writes both 
λίμνη Τεννησαρῖτις (Ant. xviii. 2. 1) and λίμνη Τεννησάρ (δ. /. iii. 10. 7). 
1 Mac. xi. 67 we have τὸ ὕδωρ τοῦ Τεννησάρ. But in O.T. the lake is called 
Θάλασσα Χενέρεθ (Num. xxxiv. 11} ; Josh. xii. 3) from a town of that name near_ 
to it (Josh. xix. 35). Josephus contrasts its fertility with the barrenness of the 
lower lake in the Jordan valley (2. /. iv. 8. 2): the one is the ‘‘Sea of Life,” 
the other the ‘‘Sea of Death.” See Stanley’s fine description of ‘‘ the most 


sacred sheet of water that this earth contains” (Sz. & Pal. pp. 368-378) ; 
Farrar, Life of Christ, i. pp. 175-182; Conder, D.&.? art. ‘* Gennesaret.” 


For παρά c. acc. after a verb of rest comp. xvili. 35; Acts x. 6, 32; 
Heb. xi. 12: Xen. Azad. iii. 5. 1, vii. 2. IT. 

With ἣν ἑστώς (which is the apodosis of ἐγένετο), καὶ εἶδεν is to be joined : 
“41 came to pass that He was standing, and He saw.” It is very clumsy to 
make καὶ αὐτὸς ἣν ἑστώς parenthetical, and take καὶ εἶδεν as the apodosis of 
ἐγένετο. 


2. οἱ δὲ ἁλεεῖς. “But the sea-folk” (aAs) or “fishermen.” It 
is one of many Homeric words which seem to have gone out of 
use and then to have reappeared in late Greek. Fishing in the 
lake has now almost ceased. The Arabs dislike the water. The 
washing of the nets was preparatory to hanging them up to dry. 
As distinct from νίττω, which is used of washing part of the human 





6.] THE MINISTRY IN GALILEE 143 


body, and Aovw, which is used of washing the whole of it, πλύνω is 
used of washing inanimate objects (Rev. vii. 14, xxii. 14; Gen. xix. 
11; Exod. xix. 10). In Lev. xv. 11 all three words are used with 
exactly this difference of meaning. Trench, Syz. xlv. 

τὰ δίκτυα. The most general term for nets of all kinds, of which 
ἀμφίβληστρον (Mt. iv. 18) and σαγήνη (Mt. xiii. 47) are special 
varieties. Trench, Syz. lxiv.; D.Z. art. “ Net.” 

3. ἐπαναγαγεῖν. The correct word for “putting off to sea” 
(2 Mac. xii. 42; Xen. Helen. vi. 2. 28): elsewhere in N.T. only 
Mt. xxi. 18 in the sense of “return.” For the double preposition 
comp. ἐπανέρχομαι (x. 35, XIX. 15) and ἐπαναπαύω (x. 6). Christ 
uses Peter’s boat as a pulpit, whence to throw the net of the Gospel 
over His hearers. We have a similar scene Mk. iv. 1, and in 
both cases He sits to teach, as in the synagogue at Nazareth. 
Peter was probably steering, and therefore both before and after 
the sermon he is addressed as to the placing of the boat. But the 
letting down of the nets required more than one person, and hence 
the change to the plural (yaAdcare). Won statim promittit Dominus 
capturam. explorat prius obseguia Simonts (Beng.). 

6. Ἐπιστάτα. Lk. alone uses ἐπιστάτης (vill. 24, 45, ix. 33, 49, 
xvii 13), and always in addresses to Christ. He never uses 
Paf fei, which is common in the other Gospels, esp. in Jn., but 
would not be so intelligible to Gentiles. ‘The two words are not 
synonymous, ἐπιστάτης implying authority of any kind, and not 
merely that of a teacher. Here it is used of one who has a right 
to give orders. 

δι᾿ ὅλης νυκτὸς κοπιάσαντες. Through the whole of the best 
time for fishing they had toiled fruitlessly. Only in bibl. Grk. has 
κοπιάω the meaning of “ work with much effort, toil wearisomely ἢ 
ai 27 5 Acts, xx, 355 Mt. vi. 28; Josh: xxiv. 13, etc). “The 
original meaning is “become exhausted, grow weary” (Jn. iv. 6). 
Clem. Alex. quotes a letter of Epicurus, Μήτε νέος τις ὧν μελλέτω 
φιλοσοφεῖν, μήτε γέρων ὑπάρχων κοπιάτω φιλοσοφῶν (Sérom. iv. 8, 
Ρ. 594, ed. Potter). 

ἐπὶ δὲ τῷ ῥήματί σου χαλάσω τὰ δίκτυα. “But relying upon 
Thy word I will have the nets let down.” The “nevertheless” of 
AV. Cran. and Gen. is too strong: for that we should have πλήν 
(vi. 24, 35, etc.). For this use of ἐπί, “on the strength of,” comp. 
li. 20; Acts iv. 21. Win. xviii. d, p. 491. The χαλάσατε and 
ποιήσαντες Show that the χαλάσω includes the employment of 
others. Excepting Mk. ii. 4 and 2 Cor. xi. 33, yaA do is peculiar to 
Lk. (vv. 4, 5; Acts ix. 25, xxvii. 17, 30). With the faith involved 
in χαλάσω τὰ δίκτυα we May compare κέλευσόν με ἐλθεῖν πρὸς σὲ 
ἐπὶ τὰ ὕδατα (Mt. xiv. 28). 

6. συνέκλεισαν πλῆθος ἰχθύων πολύ. Not ἃ miracle of creation, 
but at least of knowledge, even if Christ’s will did not bring the 


144 THE GOSPEL ACCORDING TO 5. LUKE [Γ΄ 6-8. 


fish to the spot. In no miracle before the Resurrection does 
Jesus create ; and we have no sufficient reason for believing that 
the food provided at the second miraculous draught of fishes was 
created (Jn. xxi. 9-13). There is no exaggeration, as De Wette 
thinks, in διερήσετο or in βυθίζεσθαι (ver. 7). The nets ‘were 
breaking,” z.e. beginning to break, when the help from the other 
boat prevented further mischief, and then both boats were over- 
loaded. On the masses of fish to be seen in the lake see Tristram, 
Nat. Hist. of the Bible, p. 285, and D.B2 p. 1074: ‘The density 
of the shoals of fish in the Lake of Galilee can scarcely be con- 
ceived by those who have not witnessed them. They sometimes 
cover an acre or more on the surface in one dense mass.” 


The form ῥήσσω occurs in poetry (Hom. 71. xviii. 571, xxiv. 454) and late 
prose (Strab. xi. 14. 8). It is a collat. form of ῥήγνυμε (Veitch, s.v., and 
Curtius, Z¢ym. 511, 661): but see on ix. 42. 


7. κατένευσαν τοῖς μετόχοις. Possibly because they were too 
far off for a call to be heard. The other boat was still close to the 
shore (ver. 2), for Simon alone had been told to put out into deep 
water. The verb is freq. in Hom., and occurs in Hdt. and Plato, 
generally in the sense of ‘‘nod assent, grant.” Here only in N.T. 
Euthymius suggests that they were too agitated to call. 


Here and Heb. i. 9 (from Ps. xliv. 8) we have μέτοχος as a subst. Comp. 
Heb. ΠΟ, 14, vi. 4, xii. 8: and see TI. S. -Evans on 1 Gor. χ 16-18 in 
Speakers Com. ‘* As distinguished from κοινωνός (ver. 10; Heb. x. 33), which 
suggests the idea of personal fellowship, μέτοχος describes participation in 
some common blessing or privilege, or the like. The bond of union lies in 
that which is shared and not in the persons themselves” (Wsctt. on Heb. 
iii. 1), For συλλαβέσθαι in the sense of ‘‘assist” comp. Phil. iv. 3. In 
class. Grk. the act. is more common in this sense. For ἦλθαν see on i. 59. 


ἔπλησαν ἀμφότερα τὰ πλοῖα ὥστε βυθίζεσθαι αὐτά. For ἔπλησαν. 
see on i. 15; ἀμφότεροι is another favourite word (1.6; 7 Aviege, 
vii. 42; Acts viii. 38, xix. 16, xxiil. 8); not in Mk. or Jn. * They 
filled both the boats, so that they began to sink”: comp. διερήσετο. 
The act is used 2 Mac. xii. 4 of the sinking of persons; by Poly- 
bius (ii. ro. 5) of the sinking of ships; and 1 Tim. vi. 9 of sending 
down to perdition. Nowhere else in N.T. 

8. Σίμων Πέτρος προσέπεσεν τοῖς γόνασιν ᾿Ιησοῦ. This is the only 
place in his Gospel in which Lk. gives Peter both names, and it is the 
first mention of the surname: see on vi. 14. Syr-Sin. omits Πέτρος. 


The constr. προσπίπτειν τοῖς γον. is quite classical (Eur. Or. 1332 3 comp. 
Mk. vii. 25 ; Soph. O. C. 1606) ; often with dat. of pers. (vill. 28, 47 ; Acts 
χνὶ 20; Mike alin 11} ν΄. 93): 


Ἔξελθε dm ἐμοῦ. Not “Leave my boat,” which is too definite, 
but, “Go out of my vicinity, Depart from me.” See on iv. 35. 





ν. 8-10.] THE MINISTRY IN GALILEE 145 


It is quite erroneous to introduce here the notion that sailors 
believe it to be unlucky to have a criminal on board (Cic. De /Vat 
Deor. iii. 37. 89 ; Hor. Carm. iii. 2. 26). In that case Peter, like 
Jonah, would have asked to be thrown into the sea. That the 
Twelve, before their call, were exceptionally wicked, ὑπὲρ πᾶσαν 
ἁμαρτίαν ἀνομωτέρους (Barn. v. 9), is unscriptural and incredible. 
But Origen seems to accept it (Con. (εἶδ. i. 63; comp. Jerome, 
Adv. Pelag. iii. 2). See Schanz, ad Joc. p. 198. 


Peter does not regard himself as a criminal, but as a sinful man ; and this 
miracle has brought home to him a new sense, both of his own sinfulness and of 
Christ’s holiness. It is not that he fears that Christ’s holiness is dangerous to a 
sinner (B. Weiss), but that the contrast between the two is felt to be so intense 
as to be intolerable. The presence of the sinless One is a reproach and a con- 
demnation, rather than a peril ; and therefore such cases as those of Gideon and 
Manoah (Judg. vi. 22, xili. 22), cited by Grotius and De Wette, are not quite 
parallel. Job (xlii. 5, 6) is a better illustration; and Beng. compares the 
centurion (Mt. viii. 8). The objection that Peter had witnessed the healing of 
his wife’s mother and other miracles, and therefore could not be so awestruck 
by this miracle, is baseless. It frequently happens that one experience touches 
the heart, after many that were similar to it have failed to do so. Perhaps, 
without being felt, they prepare the way. Moreover, this was a miracle in 
Peter’s own craft, and therefore was likely to make a special impression on 
him ; just as the healing of a disease, known to the profession as incurable, 
would specially impress a physician. 


Κύριε. The change from ἐπιστάτα (see on ver. 5) is remaikable, 
and quite in harmony with the change of circumstances. It is the 
“ Master” whose orders must be obeyed, the “ Lord” whose holi- 
ness causes moral agony to the sinner (Dan. x. 16). Grotius, 
followed by Trench, points out that the dominion over all nature, 
including “the fish of the sea, and whatsoever passeth through 
the paths of the seas” (Ps. viii. 8), lost by Adam, is restored in 
Christ, the ideal man and the second Adam. But that Peter 
recognized this is more than we know. In what follows notice the 
characteristic πάντας and σύν. 

9. ἐπὶ TH ἄγρᾳ τῶν ἰχθύων. This was the daszs of their amaze- 
ment: see small print on ii. 33, and comp. Acts xiv. 3 and Rom. 
v. 14. There is no need to make ἄγρα act. in ver. 4, “a catching,” 
and pass. here, “the thing caught.” ‘For a catch” in ver. 4; 
“at the catch of fish” here. If ὧν συνέλαβον (BD X, Goth.) is 
the true reading, both may be act. But if 7 συνέλαβον is right, 
then in both places ἄγρα is pass. In either case we have the 
idiomatic attraction of the relative which is so freq. in Lk. See 
small print on ili. 19. The word is common in poetry both act. 
and pass. Not in LXX, nor elsewhere in N.T. Note the change 
of meaning from συλλαβέσθαι in ver. 7 to συνέλαβον. The verb 
is freq. in Lk., but elsewhere rare in N.T. 

10. ᾿Ιάκωρον καὶ ᾿Ιωάνη; The first mention of them by Lk, 
δι) 





146 THE GOSPEL ACCORDING TO S. LUKE [V.10, 11. 


In Mt. and Mk. they were in their boat, mending their nets, when 
Jesus called them; and Mt. adds that Zebedee was with them, 
which Mk. implies (i. 20). For κοινωνοί see on ver. 7. Are they 
the same as the péroxou? Τί is possible that Peter had his κοινωνοί 
in his boat, while the μέτοχοι were in the other boat. In any case 
the difference of word should be preserved in translation. This 
Tyn. Cran. and Gen. effect, with “fellows” for μέτοχοι and 
“partners” for κοινωνοί, But Vulg. and Beza have soci for both; 
and RV. follows AV. with “partners” for both. 

εἶπεν πρὸς τὸν Σίμωνα Ἰησοῦς. It is still Peter who is singled 
out for notice. Yet some critics affirm that it is the tendency of 
this Evangelist to depreciate Peter. For μὴ φοβοῦ see on i. 13: 
excepting Mk. v. 36 and Rev. 1. 17, Lk. alone uses the expres- 
sion without an accusative. Peter’s sense of unworthiness was in 
itself a reason for courage. Quo mags sibi displicebat hoc magts 
Domino placet (Grotius). 

ἀπὸ tod viv. The present moment is a crisis in his life, of 
which he was reminded at the second miraculous draught of fishes, 
when the commission given to him now was restored to him after 
his fall. Excepting 2 Cor. v. 16 and [Jn. viii. 11], ἀπὸ rod viv is 
peculiar to Lk. (i. 48, xii. 52, xxii. 18, 69; Acts xviii. i Comp. 
ἕως τοῦ νῦν (Mt. xxiv. 21; Mk. xiii. 19) and ἄχρι τοῦ νῦν (Rom. viii. 
22; Phil.i. 5). Deissmann, Avdle Studies, p. 253. 

ἀνθρώπους ἔσῃ Lwypdv. Both substantive and verb have special 
point (sen instead of fish ; for {76 instead of for death) ; while the 
analytical tense marks the permanence of the new pursuit: comp. 
i. 20. This last is preserved in Rhem. “shalt be taking,” follow- 
ing Vulg. evs capiens. Beza seems to be alone in giving the full 
force of Cwypav (ζωός and ἀγρεῖν) : vivos capies homines. But to add 
“alive” in English deprives “men”. of the necessary emphasis.} 
The verb is used of sparing the lives of those taken in battle: 
ζώγρει, ᾿Ατρέος υἱέ, σὺ δ᾽ ἄξια δέξαι ἄποινα (Hom. JZ. vi. 46). Else- 
where in N.T. only 2 Tim. ii. 26, of the evil one. Comp. the 
exhortation of Socrates to Critobulus: ᾿Αλλὰ θαρρῶν πειρῶ ἀγαθὸς 
γίγνεσθαι, καὶ τοιοῦτος γιγνόμενος θηρᾶν ἐπιχείρει τοὺς καλούς TE 
κἀγαθούς (Xen. Jem. ii. 6. 28). 

11. καταγαγόντες τὰ πλοῖα. Like ἐπαναγαγεῖν in ver. 3, this is 
a nautical expression ; freq. in Acts (ix. 30, xxll. 30, Xxlil. 15, 20, 
etc.). Comp. ἀνάγειν, vill. 22. 

ἀφέντες πάντα ἠκολούθησαν αὐτῷς Even the large draught of 
fishes does not detain them. They are sure that He who has 
given them such marvellous returns from their usual business will 
be ready to provide for them when, at His summons, they abandon 


4Cod. Brix. has hominum eritis captores, including James and John, 
although o/é timere precedes. D has ποιήσω yap ὑμᾶς ἁλιεῖς ἀνθρώπων (from 
Mt. and Mk.) after the insertion μὴ γίνεσθε ἁλιεῖς ἰχθύων. 











Vv. 11.) THE MINISTRY IN GALILEE 147 


their business. The call was addressed to Peter (ver. 10), but the 
sons of Zebedee recognize that it concerns them also; and they 
leave and follow. 


In this late Greek ἀφίημι is preferred to λείπω and its compounds, and 
ἀκολουθέω to ἕπομαι (which does not occur in N.T.) and its compounds. 


The fact that other disciples besides Peter obeyed the call and followed 
Jesus, is the main reason for identifying this narrative with Mk. i. 16-20 and 
Mt. iv. 18-22. All three have the important word ἀφέντες, and Mt. and Lk. 
have ἠκολούθησαν αὐτῷ, for which Mk. has ἀπῆλθον ὀπίσω αὐτοῦ. But note 
that Lk. alone has his favourite πάντα after ἀφέντες (comp. vi. 30, vii. 35, 
ix. 43, xl. 4, xii. 10). Against these similarities, however, we have to set the 
differences, chief among which is the miraculous draught of fishes, which Mt. 
and Mk. omit. Could Peter have failed to include this in his narrative? And 
would Mk. have omitted it, if the Petrine tradition had contained it? It is 
easier to believe that some of the disciples were called more than once, and that 
their abandonment of their original mode of life was gradual: so that Mk. and 
Mt. may relate one occasion and Lk. another. Even after the Resurrection 
Peter speaks quite naturally of ‘‘ going a fishing” (Jn. xxi. 3), as if it was still at 
least an occasional pursuit. But we must be content to remain in doubt as to 
the relation of this narrative to that of Mk. and Mt. See Weiss, Leben Jesu, 
I. iii. 4, Eng. tr. 11. pp. 54-59. 

This uncertainty, however, need not be extended to the relation of this 
miracle to that recorded in Ju. xxi. 1-14. It cannot be accepted as probable 
that, in the source from which Lk. drew, ‘‘the narrative of the call of Peter has 
been confused with that of his reinstatement in the offce which had been 
entrusted to him, and so the history of the miraculous draught of fishes which is 
connected with the one has been united with the other.” The contrast between 
all the main features of the two miracles is too great to be explained by confused 
recollection. 1. There Jesus is not recognized at first; here He is known 
directly He approaches. 2. There He is on the shore; here He is in Peter’s 
boat. 3. There Peter and John are together; here they seem to be in different 
boats. 4. There Peter leaves the capture of the fish to others ; here he is chief 
actor in it. 5. There the net is not broken; here it is. 6. There the fish are 
caught close to the shore and brought to the shore; here they are caught in 
deep water and are taken into the boats. 7. There Peter rushes through the 
water to the Lord whom he had lately denied ; here, though he had committed 
no such sin, he says, ‘‘ Depart from me, for I am a sinful man, O Lord.” 
There is nothing improbable in two miracles of a similar kind, one granted to 
emphasize and illustrate the call, the other the re-call, of the chief Apostle. 

The way in which the Fathers allegorize the two miracles is well known, the 
first of the Church Militant, the second of the Church Triumphant. R. A. 
Lipsius would have it that the first is an allegory of quite another kind, the 
main point of which is the μέτοχοι in the other boat. He assumes that James 
and John are in Peter’s boat, and explains thus. That Christ first teaches and 
then suddenly speaks of fishing, tells us that the fishing is symbolical. The 
fishing in deep water is the mission to the heathen, which Peter at first is 
unwilling (Ὁ) to undertake (comp. Acts x. 14). The marvellous draught after the 
night of fruitless toil is the conversion of many heathen after the failure of the 
mission to the Jews. This work is so great that Peter with the two other 
Apostles of the Jews are unequal to it, and have to call Paul, Barnabas, and 
others to help them. Peter then recognizes his former unwillingness (?) as a 
Sia, and both he and the sons of Zebedee are amazed at the success of the 
inission to the heathen (Gal. ii. 9). Thus the rejection of Jesus by the people 
of Nazareth (iv. 29, 30), and His preaching ‘‘to the other cities also” (iv. 43), 
teach the same lesson as the miraculous draught ; viz. the failure of the mission 


148 THE GOSPEL ACCORDING TO 5. LUKE [V. 11, 12. 


to the Jews and the success of the mission to the heathen (Jahrb. fir prot. 
Theol. 1875, 1. p. 189). The whole is exceedingly forced, and an examination 
of the details shows that they do not fit. If the common view is correct, that 
James and John were the μέτοχοι in the other boat, the whole structure falls to 
the ground. Had Lk. intended to convey the meaning read into the narrative 
by Lipsius, he would not have left the point on which the whole is based so 
open to misconception. Keim on the whole agrees with Lipsius, and dog- 
matically asserts that ‘‘the artificial narrative of Lk. must unhesitatingly be 
abandoned . . . It is full of subtle and ingenious invention . . . Its historical 
character collapses under the weight of so much that is artificial” (Jes. of Vaz. iii. 
pp. 264, 265). Holtzmann also pronounces it to be ‘‘ legendary and consciously 
allegorical” (2% /oco). Does Peter’s apparently inconsistent conduct, beseeching 
Jesus to depart and yet abiding at His feet, look like invention ? 


12-16. ‘The Healing of a Leper. Here we certainly have an 
incident which is recorded by all three Evangelists. The amount 
of verbal agreement is very great, and we may confidently affirm 
that all three make use of common material. Mt. (viii. 1-4) is the 
most brief, Mk. (1. 40-45) the most full; but Mt. is the only one 
who gives any note of time. He places the miracle just after Jesus 
had come down from delivering the Sermon on the Mount. 

On the subject of Leprosy see H. V. Carter, Leprosy and 
Elephantiasis, 1874; Tilbury Fox, Skin Diseases, 1877 ; Kaposi, 
Hautkrankheiten, Wien, 1880 ; and the literature given at the end of 
art. Aussazz in Herzog ; also in Hirsch, Handd. d. Pathologie, 1860. 

12. Καὶ ἰδού. NHebraistic; in Mt. vill. 2, but not in Mk. 1. 40: 
the καί is the apodosis to ἐγένετο, as in ver. 1. No verb follows 
the idov, as if the presence of the leper were a surprise. Had the 
man disregarded the law in approaching the crowd? Or had the 
people come upon him suddenly, before he could avoid them? 
What follows shows a third possibility. Syr-Sin. omits καὶ ἰδού, 

πλήρης λέπρας. This particular is given only by the beloved 
physician. His face and hands would be covered with ulcers and 
sores, so that everyone could see that the hideous disease was at 
a very advanced stage. This perhaps accounts for the man’s 
venturing into the multitude, and for their not fleeing at his 
approach ; for by a strange provision of the law, “1 the leprosy 
break out abroad in the skin, and the leprosy cover all the skin of 
him that hath the plague, from his head even to his feet, . . . then 
the priest . . . shall pronounce him clean that hath the plague” 
(Lev. xiii. 12, 13). 

ἐδεήθη αὐτοῦ. Excepting Mt. ix. 38, the verb is peculiar in 
ΝΎ: to Lk. and Paul. It is especially freq. in Lk. (vil. 28, 38, 
ix. 38, 40, x. 2, etc.). In LXX it represents a variety of Hebrew 
words, and is very common. Here Mk. has παρακαλῶν. 

ἐὰν θέλῃς, δύνασαί pe καθαρίσαι. All three accounts have these 
words, and the reply to them, Θέλω, καθαρίσθητι, without variation. 
The δύνασαι is evidence of strong faith in the Divine power of 
Jesus ; for leprosy was believed to be incurable by human means. 








V. 12-14. | THE MINISTRY IN GALILEE 149 


It was “the stroke” of God, and could not be removed by the 
hand of man. But it is characteristic of the man’s imperfect 
apprehension of Christ’s character, that he has more trust in His 
power than in His goodness. He doubts the will to heal. He 
says καθαρίσαι rather than θεραπεῦσαι or ἰάσασθαι because of the 
pollution which leprosy involved (Lev. xii. 45, 46). In O.T. 
“unclean” and “clean,” not “sick” and “healed,” are the terms 
used about the leper. The old rationalistic explanation, that 
καθαρίσαι means “to pronounce clean,” and that the man was 
already cured, but wanted the great Rabbi of Nazareth to absolve 
him from the expensive and troublesome journey to Jerusalem, 
contradicts the plain statements of the Gospels. He was “full of 
leprosy” (Lk.); “immediately the leprosy departed from him” 
(Mk. Lk.). If “καθαρίσαι means “to pronounce clean,” then 
_ καθαρίσθητι means “be thou pronounced clean.” Yet Jesus sends 
him to the priest (Lk. Mk. Mt.). Contrast the commands of 
Christ with the prayers of Moses, Elijah, and Elisha, when they 
healed. See Deissmann, Bible Studies, p. 216. 

13. ἐκτείνας τὴν χεῖρα. All three have this Hebraistic amplt 
fication. In LXX the phrase commonly occurs in connexion 
with an act of punishment: Ex. vii. 5, 19, Vill. 1, 2, ΙΧ. 22, 23, 
¥/ 12, 21,122, xiv. 16, 21, 26, 275 Ezek. vi. 14, xiv. 9, Xvi. 27, 
ΠΣ Τὸ “xxxv.'s°; Zeph..i.4,/i. 13’; Jervis 12;) χν. 6: In 
N.T. it rarely has this meaning. Jesus touched the leper on the 
same principle as that on which He healed on the sabbath: the 
ceremonial law gives place to the law of charity when the two 
come into collision. His touch aided the leper’s faith. 

ἡ λέπρα ἀπῆλθεν dw αὐτοῦ. Here again (see on iv. 40) Mk. 
has the whole expression, of which Lk. and Mt. each use a part. 
Mk. has ἀπῆλθεν ἀπ᾽ αὐτοῦ ἡ λέπρα, καὶ ἐκαθαρίσθη, and Mt. has 
ἐκαθαρίσθη αὐτοῦ ἡ λέπρα. All three have εὐθέως or εὐθύς, showing 
that Jesus not merely prepared the way for a cure which nature 
-accomplished, but healed the leper at once by His touch. 

14. καὶ αὐτός. Lk.’s favourite form of connexion in narrative: 
Poe i. 17, 37; 1 17, 22, 11. 28. Wi. 23, iv. τὸ, vi. 20, etc. 

παρήγγειλεν. The word is specially used of commanders, 
whose orders are passed along the line (παρά), and is freq. in Lk. 
(viii. 29, 56, ix. 21; Acts i. 4, iv. 18, v. 28, 40, x. 42, etc.); rare 
in Mt. (x. 5, xv. 35) and Mk. (vi. 8, viii. 6); not in Jn. All the 
others use ἐντέλλεσθαι, and Mt. κελεύειν, both of which are rare in 
Lk. Here Mt. and Mk. have λέγει. 

μηδενὶ εἰπεῖν. The charge was given with emphasis (ὅρα 
μηδενὶ μηδὲν εἴπῃς) and sternness (ἐμβριμησάμενος), as Mk. tells 
us. The meaning of it is variously explained. To prevent (1) the 
man from having intercourse with others before being pronounced 
clean by proper authority; (2) the maz from becoming proud 


[τὸ THE GOSPEL ACCORDING ΤΟ 5. LUKE [V. 14. 


through frequent telling of the amazing benefit bestowed upon 
him ; (3) the fzzes¢s from hearing of the miracle before the man 
arrived, and then deciding, out of hostility to Jesus, to deny the 
cure; (4) the feopfle from becoming unhealthily excited about 
so great a miracle. Chrysostom and Euthymius suggest (5) that 
Christ was setting an example of humility, διδάσκων τὸ ἀκόμπαστον 
καὶ ἀφιλότιμον, in forbidding the leper to proclaim His good deeds. 
Least probable of all is the supposition (6) that ‘ our Lord desired 
to avoid the Levitical rites for uncleanness which the unspiritual 
ceremonialism of the Pharisees might have tried to force upon 
Him” for having touched the leper. The first of these was prob- 
ably the chief reason; but one or more of the others may be true 
also. The man would be likely to think that one who had been 
so miraculously cured was not bound by ordinary rules; and if he 
mixed freely with others before he was declared by competent 
authority to be clean, he would give a handle to Christ’s enemies, 
who accused Him of breaking the law. In the Sermon on the 
Mount He had said, “Think not that I came to destroy the law 
or the prophets” (Mt. v. 17); which implies that this had been 
said of Him. The command μηδενὶ μηδὲν εἴπῃς is further evidence 
that Jesus did not regard miracles as His chief credentials. And 
there are many such commands (vill. 56; Mt. ix. 30, xil, 16; 
Mk. i. 34, ill. 12, Vv. 43, Vil. 36, vill. 26). 
ἀλλὰ ἀπελθὼν δεῖξον σεαυτὸν τῷ ἱερεῖ. Sudden changes to the oratzo 
directa are common after παραγγέλλω and similar verbs (Acts i. 4, xxiii. 22 ; 
Mk. vi. 8,9?; comp. Acts xvii. 3; Tobit villi. 21; Xen. Anaéd. i. 3. 16, 20). 
Win. Ixiii. 2, p. 725. 


τῷ ἱερεῖ. As in the original (Lev. xiii. 49), the sing. refers to 
the priest who was on duty at the time. Note the καθώς, “ exactly 
as”: the reference is to Lev. xiv. 4-10, which enjoins rather ex- 
pensive offerings. Comp. Mt. 1. 24. For the form Μωυσῆς see 
on ii. 22. This charge is in all three narratives almost in the 
same words. On its import see Hort, /udatstic Christianity, p. 30 

καθαρισμοῦ. Lmundatio (Vulg.), mundatio (fq) purgatio (a), 
purificatio (d). 

εἰς μαρτύριον αὐτοῖς. This addition is in all three, and various 
explanations have been suggested. ‘That (1) the priests may be 
convinced of My Divine power; (2) the priests may see that I do 
not disregard the Law; (3) the people may be convinced that the 
cure is complete, and that the leper may be readmitted to society ; 
(4) the people may see that I do not disregard the Law. It is the 
sacrifice which is the μαρτύριον, and therefore the second or fourth 
explanation is to be preferred. Both may be right.} 


1 {ΤῈ is worthy of notice, that all the places where our Lord is stated to 
have met with lepers are in the central districts of Samaria and Galilee, . . . It 














Ve Τὸ; 16.] THE MINISTRY IN GALILEE 151 


15. διήρχετο δὲ μᾶλλον ὁ λόγος περὶ αὐτοῦ. Lk. does not state, 
as Mk. does, that this was owing to the man’s disobedience. Mt. 
omits both points. This use of διέρχομαι of the spreading of a 
report is quite classical (Thue. vi. 46. 5; Xen. Avad.i. 4.7). The 
word is a favourite one with Lk.; see on 11. 15. The μᾶλλον 
means “more than before, more than ever” (Jn. v. 18, xix. 8), 
or “all the more,” because of the command not to tell (xviii. 39; 
Acts v. 14, ix. 22, XXll. 2). 
συνήρχοντο ὄχλοι πολλοὶ ἀκούειν καὶ θεραπεύεσθαι ἀπὸ τῶν ἀσ- 
θενειῶν. For miracles mentioned as being numerous, but without 
details, comp. iv. 40, vi. 18, vii. 21. The constr. θεραπεύεσθαι ἀπό 
is peculiar to Lk. (vii. 21, viii. 2). The usual constr. with θερ. 
is the acc. (iv. 23, 40, ix. 1, etc.). For ἀσθενειῶν comp. vill. 2, xili. 
11, 12; Acts xxviii. 9; Heb. xi. 34, where we have a similar 
constr., ἐδυναμώθησαν ἀπὸ ἀσθενείας. 
16. αὐτὸς δὲ ἦν ὑποχωρῶν ἐν ταῖς ἐρήμοις καὶ προσευχόμενος. 
The verse forms one of those resting-places with which Lk. fre- 
quently ends a narrative (i. 80, li. 20, 40, 52, ill. 18-20, Ve 12. δὲ 
30, 44). ‘But He” on His part, in contrast to the multitudes 
who came to see Him, “was in retirement in the deserts, and in 
prayer.” See on iii. 21. The analytical tense expresses what 
Jesus was engaged in while the multitudes were seeking Him. 
That they were unable to find Him is not implied here, and Mk. 
states the opposite. For the αὐτός comp. iv. 30, vi. 8, vill. 37, 54, 
xi. 17, 28, xxili. 9; and for ὑποχωρεῖν, ix. 10. The verb occurs 
nowhere else in N.T., but is freq. in class. Grk. Lk. alone uses 
the plur. of ἔρημος (i. 80, vill. 29). See Bede, ad oc. 
For ἐν after a verb of motion, to express the rest which is the result of the 
motion, comp. Mt. xiv. 3; Jn. iii. 35; 2 Cor. vili. 16. Such condensed 
constructions are not common, if found at all, in earlier writers. The con- 
verse use of els after verbs of rest is more common (xi. 7, xxl. 37; Acts ll. 39, 
vii. 4, Vili. 20, 23, 40, etc.). Win. 1. 4. a, p. 514. 
17-26. The Healing of a Paralytic. Mt ix. 1-8; Mk. ii. 1-12. 

We again have a narrative which is narrated by all three Synoptists 
in a way which shows that they are using common material. Mt. 
is again the most brief. Mk. and Lk. agree in the details, but 
differ considerably in the wording. Different translations of the 
same Aramaic original, or of two very similar Aramaic originals, 
would account for these similarities and differences. The cast of 
the opening verse is very Hebraistic, as is shown by éyévero, by 
ἐν μιᾷ τῶν ἡμερῶν, by καὶ αὐτός, and by δύναμις Κύριου ἦν εἰς. See 
on iv. 36 and on viii. 22ὥ. The ἐν μιᾷ τῶν ἡμερῶν is an absolutely 
indefinite expression, which we have no right to limit. Mt. and 
Mk. give no date. The phrase ἐν μιᾷ τῶν is peculiar to Lk. 


is just in this district that to this day we find the colonies of lepers most 
numerous” (Tristram, Zastern Customs in Bible Lands, p. 19). 


152 THE GOSPEL ACCORDING TO S. LUKE [ν. 17, 18. 


17. Φαρισαῖοι. The first mention of them by Lk., who assumes 
that his readers know who the Pharisees were. This introduction 
of them stamps them as hostile to Christ; and we have here the 
first collision in Galilee between Jesus and the authorities at 
Jerusalem. On the Pharisees see Jos. Azz. xili. 5. 9, 10. 6, XVil. 2. 
4, Xviil. 1. 2, 3; BF it. 8.14; Schiirer, Jewish People, II. ii. § 26, 
p. 10; Hausrath, VV. 7: Zimes, 1. p. 135; Keim, Jes. of Vaz. i. p. 
321; Edersh. Z. & 7: i. pp. 96, 97, 310-324. 

νομοδιδάσκαλοι. The word is formed on the analogy of ἱεροδιδάσ- 
kaos and χοροδιδάσκαλος, but is not classical. Elsewhere only 
Acts v. 34 andi Tim. i. 7. In all three cases teachers of the 
Jewish Law are meant, and the term is almost a synonym for ot 
γραμματεῖς in the N.T. sense. That they had come ἐκ πάσης κώμης 
τῆς Γαλιλαίας καὶ ᾿Ιουδαίας is, of course, a popular hyperbolical 
expression, and illustrates Lk.’s fondness for πᾶς : comp. vi. 17. 

δύναμις Κυρίου ἦν εἰς τὸ ἰᾶσθαι αὐτόν. “The power of Jehovah 
was present for Him to heal with”; ze. for Jesus to employ in 
working miracles of healing. See on iv. 36 and comp. i. 35, xxiv. 
49; Acts vi. 8. Hence miracles are often called δυνάμεις, or out- 
comes of the power of God. Trench, Syz. xci. The failure to 
see that αὐτόν is the subject, not the object, of ἰᾶσθαι produced 
the corrupt reading αὐτούς (A C D and versions). This corrupt 
reading produced the erroneous interpretation of Κυρίου as mean- 
ing Christ. Lk. often calls Christ “the Lord”; but in such cases 
Κύριος always has the article (vii. 13, x. I, Xl. 39, ΧΙ]. 42, xili. 15, 
XVil. 5, 6, xviil. 6, xix. 8, xxii. 61). Κύριος without the article 
means Jehovah (i. 11, ii. 9, iv. 18; Acts v. 19, Vili. 26, 39, xii. 7). 
This verse shows us Jesus armed with Divine power and con- 
fronted by a large body of hostile spies and critics. What follows 
(vv. 19, 26) proves that there was also a multitude of curious 
spectators, who had not declared for either side, like the multitude 
round Elijah and the prophets of Baal on Carmel (1 Kings xviii. 
a'r): 


Except in quotations from LXX (Mt. xiii. 15; Jn. xii. 40) and one other 
passage (Jn. iv. 47), ἰᾶσθαι with act. signif. is peculiar to Lk. (vi. 19, ix. 2, 
II, 42, xiv. 4, ΧΧΙ 51; Acts ix. 34, x. 38, etc.). 


18. ὃς ἦν παραλελυμένος. ‘‘ Here and wherever St. Luke men- 
tions this disease, he employs the verb παραλύεσθαι, and never 
παραλυτικόςς. The other N.T. writers use the popular form zrapa- 
λυτικός, and never use the verb, the apparent exception to this, 
Heb. xii. 12, being a quotation from the LXX, Is. xxxv. 3. St. 
Luke’s use is in strict agreement with that of the medical writers” 
(Hobart, Aled. Lang. of St. Lk. p. 6). 

ἐζήτουν αὐτὸν εἰσενεγκεῖν. Into the house, although it has not 
yet been stated that Jesus was ina house. Mk. tells us that there 





V. 18, 19.] TIIE MINISTRY IN GALILEE 153 


were four bearers, and that the place was thronged even about the 
door. For ἐνώπιον see small print on i. 15. 


19. For μή with a participle expressing a reason see small print on iii. 9. 
With ποίας understand ὁδοῦ and comp. ἐκείνης (xix. 4). Here we should 
have expected διά, which some inferior MSS. insert in both places. ‘‘ By 
what zd of a way” emphasizes their perplexity. For the omission of ὁδός 
comp. ili. 5. Win. xxx. II, Ixiv. 5, pp. 258, 738. The classical τὴν ἄλλως 
illustrates this common ellipse. Blass, Gr. pp. 106, 137, 


διὰ τὸν ὄχλον. ‘‘ Because of the multitude”; not “through the 
multitude,” a meaning of διά ¢. acc. which is found only in poetry 
and freq. in Hom. It was probably by means of outside steps 
that they “went up on to the top of the house.” Oriental houses 
sometimes have such steps; and in any case ladders could be 
used. ‘That the δῶμα was a dwelling-house is not stated. In bibl. 
Grk. it means a voof rather than a house (Deut. xxii. 8; Josh. ii. 
6, 8), and in N.T. seems to imply a flat roof (xii. 3, xvii. 31; Acts 
x. 9; Mk. xiil. 15; Mt. x. 27, xxiv. 17). It may have been over 
a large hall on the ground floor. Even if Jesus was teaching in 
the upper room of a dwelling-house (and the Rabbis often taught 
there), the difficulty of getting on to the roof and removing a small 
portion of it would not be very great. Edersh. “ist. of J. WV. p. 253. 

διὰ τῶν κεράμων καθῆκαν. The verb is peculiar to Lk. in N.T. 
(Acts ix. 25, x. 11, xi. 5); freq. in class. Grk. Mk. has ἀπεστέγ- 
agav τὴν στέγην ὅπου ἦν, Kal ἐξορύξαντες χαλῶσιν. Perhaps Lk. 
thinks of Grzeco-roman houses, Mk. of Palestinian. We need not 
infer from ἐξορύξαντες that under the tiles was clay or mortar to be 
“dug out.” But, if there was anything of the kind to be cut 
through and removed, this could easily be done without serious 
consequences to those who were in the crowded room below. 
Men who had so much at stake, and who had got thus far, would 
not desist through fear of sprinkling a few persons with rubbish. 
_ To make these difficulties, which are very unsubstantial, a reason 
for rejecting the whole narrative as a legend, is rather childish 
criticism. ‘The constructor of a legend would not have made his 
details conspicuously incredible. The suggestion that Jesus was 
in a gallery outside the house, teaching the multitude in the open 
court below, is not helpful. In that case, why unroof the gallery? 
The sick man might have been let down to the front of it 

σὺν τῷ κλινιδίῳ. Lk. alone has his favourite σύν. The sub- 
stantive occurs here only. It is the dim. of κλίνη (viii. 16, xvii. 
34), and perhaps means here a portion of the κλίνη mentioned in 
ver. 18. Not all of what had been used to bring him through the 
streets would be let down through the roof. Comp. κλινάριον 
(Acts v. 15). Double forms of diminutives are not uncommons 


1 For another explanation see Tristram, Eastern Customs, pp. 34, 35. 


154 THE GOSPEL ACCORDING TO S. LUKE [Γ΄ 19-21 


e.g. γυναίκιον and γυναικάριον (2 Tim. iii. 6); παιδίον (i. 59, 66) 
and παιδάριον (Jn. vi. 9); πινάκιον and πινακίδιον (i. 63). Mk. has 
the inelegant κράβαττος, grabatus (Acts ν. 15, ix. 33), for which 
the Greeks preferred σκίμπους or σκιμπόδιον. 

20. ἰδὼν τὴν πίστιν αὐτῶν. The faith of the man and of those 
who brought him. All three accounts have the words; but Mt. 
omits the persevering energy which proved how strong their faith 
was. We need not assume that the paralytic himself did not share 
his friends’ confidence. 

For a full discussion of the Afeaning of ‘* Faith” in the New Testament and 
in some Jewish Writings see detached note on Rom. i. 17. Here it will suffice 
to point out its four main uses for (1) belief in God ; (2) belief in His promises ; 
(3) belief in Christ ; (4) belief in some particular utterance or claim of God or of 
Christ. Of these four the last is the commonest use in the Synoptic Gospels, 
where it generally means belief in the power of Christ, or of God in Christ, to 
work miracles. The efficacy of Christ’s power is commonly dependent upon 
the faith of those who are to be benefited by its exercise, as here. Comp. vii. 
50, viii. 48, xvii. 19, xviii. 42. By an easy transition this faith in the power of 
God or of Christ to work miracles becomes used of the conviction that the 
believer himself has received power to work miracles. Comp. xvii. 6. In 
xviii. 8 the faith to be found on earth means faith in the Son of Man. 


“AvOpwre, ἀφέωνταί σοι at ἁμαρτίαι gov. Mk. has τέκνον, and 
Mt. has θάρσει τέκνον. It is not likely that Lk., the writer of the 
Gospel of grace for all, has deliberately changed the more tender 
address, because it seemed to be unsuitable to one who must, as 
he thinks, have been a grievous sinner. Comp. xii. 14 and xxii. 
58. And we affirm more than we know, if we say that this absolu- 
tion was necessary for the man’s cure, because otherwise he would 
not have believed that Jesus could heal him, and his faith was 
essential to the cure. He probably believed, and perhaps knew, 
that his malady was the direct consequence of his own sin (xiii. 2 ; 
Jn. v. 14, ix. 2; 1 Cor. xi. 30). But it does not follow from this 
that faith on his part was thus far absent. 

Suidas seems to be right in regarding ἀφέωνται as a Doric form of the 
perf. indic. for ἀφεῖνται. But it was admitted rather freely, even by Attic 
writers. Comp. ἀνέωνται (Hdt. ii. 165. 1; but the reading is not certain) 
and εἴωθα from ἔθω (iv.16), Win. xiv. 3. a, p. 96; Veitch, s.v. In Mt. and 
Mk. the true reading here is ἀφίενται : but ἀφέωνται occurs again vii. 47, 48; 
I John ii. 12, and probably Jn. xx. 23. Some have regarded it as a sub- 


junctive: remzssa sunto. Fritzsche (on Mt. ix. 2) pertinently asks, Quo usu 
aut more subjunctivum in talibus locts absolute positum defendas ? 


21. ἤρξαντο διαλογίζεσθαι. Not a mere periphrasis for dveruye- 
σαντο: see on iv. 21. Hitherto they had found nothing in His 
words to excite criticism. Here they seemed to see the oppor- 
tunity for which they had been watching, and their discussions 
forthwith began. The γραμματεῖς are evidently the same as the 


1 It has been suggested that ἦσαν καθήμενοι (Mk. ii. 6) and ἤρξωντο (= joa 
ἀρχόμενοι) here are simply different translations of the Aramaic verb, which has 





V. 21-23.] THE MINISTRY IN GALILEE 155 


γομοδιδάσκαλοι in ver. 17. Neither Mt. nor Mk. mention the 
Pharisees here ; and both of them imply that the criticisms were 
not uttered aloud: ἐν ἑαυτοῖς (Mt.), ἐν ταῖς καρδίαις (Mk.). Even 
here utterance is not stated, for λέγοντες may be used of thoughts 
(xis τῇ; Mt. xxi.'2'5). 

Tis ἐστιν οὗτος ὃς λαλεῖ βλασφημίας ; An accidental iambic line. 
We have another ver. 39, if εὐθέως be admitted as genuine. The 
οὗτος is contemptuous, as often (iv. 22, vii. 39, 49, ix. 9, xiv. 30, 
xv. 2, etc.). In N.T., as in class. Grk., βλασφημία has the two 
meanings of “evil speaking” (Col. ili. 8; Eph. iv. 31; 1 Tim. vi. 4; 
Jude 9: comp. Rom. iii. 8, xiv. 16) and “ blasphemy” (Mt. xii. 31, 
xxvi. 65; Rey. xiii. 6). These cavillers assume that Jesus has 
claimed to have pardoned the man on His own authority, not 
merely to have said that He knew that his sins have been forgiven 
by God. And Jesus does not say that they are mistaken in this. 
He acts on His own authority in accordance with the will of the 
Father, doing on earth what the Father does in heaven (Jn. v. 19, 
21). For ἀφιέναι of sins comp. Mt. xii. 31; Mk. ili. 28; Rom. 
iv, 7. εἰς. 

22. ἐπιγνοὺς δὲ ὁ Ἰησοῦς τοὺς διαλογισμοὺς αὐτῶν. The com- 
pound verb implies thorough and accurate knowledge (1 Cor. 
xiii. 12; Rom. i. 32; Justin, 77y. ili. ἢ. 221 A). The subst. ἐπέ 
yvwors is used of “ the knowledge of God and of Christ as being the 
perfection of knowledge: e.g. Prov. ii. 5; Hos. iv. 1, vi. 6; Eph. 
un Ae πο 5 ΒΕΙΣΊ ΙΖ: 2. δὲ 1b 203 |\Clem.. Alex: Pd, 11: 1} 85 173") 
(Lft. on Col. i. 9). Comp. the climax in AZost. Const. vil. 39. 1, 
γνῶσις, ἐπίγνωσις, πληροφορίαᾳ. On both ἐπίγνωσις and διαλογισ- 
μούς see Hatch, .5᾽1024. Grk. p. 8. The latter seems here to mean 
“thoughts” (ἐνθυμήσεις, Mt. ix. 4) rather than “discussions” 
(ix. 46). In LXX it is used of the counsels of God (Ps. xxxix. 6, 
xci. 6). It is, however, more often used in a bad sense (Ps. lv. 5, 
XClil. 11, cxlv. 4, etc.), and is specially freq. in Lk. (ii. 35, vi. 8, 
_ ix. 47, xxiv. 38). Not in Jn., and only once each in Mt. and Mk. 

ἐν ταῖς καρδίαις ὑμῶν. This seems to imply that there had been 
no utterance. Christ read their thoughts. See on Rom. i. 21. 

23. τί ἐστιν εὐκοπώτερον, εἰπεῖν. . . ἢ εἰπεῖν. It is in this 
verse and the next that the three accounts are most similar— 
almost verbatim the same. ‘The challenge is a very practical one, 
and the point of it is in the εἰπεῖν. It is easier to say, “Thy sins 
are forgiven,” because no one can prove that they are not forgiven. 
But the claim to heal with a word can be easily and quickly 
tested. 


the very different meanings of “sitting at rest” and “‘ beginning” ; or possibly 
of two verbs which are identical in spelling (Zxfosztor, April 1891, p. 285). 
See on iii. 22. But these possibilities seem to be too isolated and sporadic te 
he of great value in accounting for differences between the Gospels, 








156 THE GOSPEL ACCORDING TO S. LUKE [V. 23, 24 


εὐκοπώτερον. Lit. ‘more capable of being done with easy labour” (ed, 
κόπορ). In N.T. always in the comparative (xvi. 17, xvill. 25; Mk. x. 25; 
Mt. xix. 24); but εὔκοπον occurs I Mac. iil. 18; Ecclus. xxii. 15. It is 
found in Polyb., but not in class. Grk.—For τίς in the sense of ‘‘ whether of 
two” like πότερος, as guzs = uter, comp. xxii. 27; Mt. xxi. 31, xxiii. 17, 
XXXVI, 175) 21 5) Xen. 1Gy7s Wie 1: 07s 


24. ὁ υἱὸς tod ἀνθρώπου. This remarkable phrase in all four 
Gospels is invariably used by Christ of Himself; upwards of eighty 
times in all. The Evangelists never use it of Him, and no one 
ever addresses Him by this title. Yet none of the four ever 
directs our attention to this strict limitation in the use of the 
phrase, so that their agreement must be regarded as undesigned, 
and as evidence of their accuracy. .C.G. art. ‘‘Son of Man.” 


In O.T. we have ‘‘son of man” used in three difterent connexions, and it 
must be noted that in each case the rendering in LXX is υἱὸς ἀνθρώπου and not 
ὁ υἱὸς TOU ἀνθρώπου. In the Psalms it is used of the ideal man: vili. 4, Ixxx. 16, 
exliv. 3, cxlvi. 3. In £zeze/ it is the title by which the Prophet is addressed, 
ii. I, 3, 6, 8, iii. 1, 3, 4, etc. etc.; upwards of eighty times in all. In Danzel’s 
night visions (vii. 13, 14), ‘‘One like a son of man came with the clouds of 
heaven, and came to the Ancient of Days,” and received a dominion which was 
universal and eternal. With this should be compared various passages in the 
Book of Enoch, of which this is specially noteworthy. ‘‘ There I saw one who 
had a head of days, and His head was white like wool; and with Him was a 
Second, whose countenance was like the appearance of a man, and His counte- 
nance was full of grace, like one of the holy angels. And I asked one of the 
angels who were with me, and who showed me all the secrets, concerning this 
Son of Man, who He was, and whence He was, and why He goes with the 
Head of days. And he answered and said to me: This is the Son of Man who 
has justice, and justice dwells with Him; and all the treasures of secrecy He 
reveals, because the Lord of the spirits has chosen Him, and His portion over- 
comes all things before the Lord of the spirits in rectitude to eternity. And this 
Son of Man, whom thou hast seen, will arouse the kings and mighty from their 
couches, and the strong from their thrones, and will loosen the bands of the 
strong, and will break the teeth of the sinners” (xlvi.). This Son of Man is the 
Messiah. He is called ‘‘ the Anointed” (xlviii. 11, li. 4), “τῆς Righteous One” - 
(xxxvili. 2, lili. 6), ‘‘the Elect One” (fasszm), and the Lord speaks of Him as 
““My Son” (cv. 2). That these Messianic passages in the Book of Enoch are 
of Christian origin is the opinion of a few critics, but it is difficult to maintain it. 
Everything distinctly Christian is absent. This Son of Man or Messiah is not 
the Word, is not God. That He has lived on the earth is nowhere intimated. 
Of the historical Jesus, the Crucifixion, the Resurrection, or the Ascension, there 
is not a hint; nor yet of baptism, or of the eucharist, or of the doctrine of the 
Trinity. Why should a Christian write just what any Jew might accept about 
the Messiah and no more? But if the whole of the Book of Enoch was 
written before the birth of Christ, then we have sufficient evidence to show that 
when Christ was teaching on earth ‘‘Son of Man” was already accepted by the 
Jews as one title, although not a common one, for the Messiah.! The idea of a 
weak and suffering Messiah was unwelcome to the Jews, and therefore a name 


1 Le Livre d’Hénoch, en particulier, lequel était fort lu dans Ventourage de 
Jésus (Jude Epist. 14) nous donne la clef de Pexpression de “ΔῚΣ de homme,” 
et des idées qui sy rattachatent (Renan, V. de /. p. xi.). It is, of course, quite 
possible that the writer of the Book of Enoch took the idea from Daniel. For 
a discussion of the title see Dorner, Person of Christ, Eng. tr. I. i. p. 54. 





V. 24-26.] THE MINISTRY IN GALILEE 157 


which emphasized human weakness was not a favourite one. ‘But the very 
reason which induced them to avoid the title induced our Lord to take it. It 
expressed His Messiahship definitely enough for His purpose ; but it expressed it 
in that veiled and suggestive way which characterised the whole of His teaching 
on His own person. At the same time, it conveyed to those who had ears to 
hear the whole secret of the Incarnation. That which the Jews shrank from 
and ignored He rather placed in the forefront of His mission” (Sanday in the 
Expositor, Jan. 1891, p. 30, art. ‘‘ On the Title, ‘Son of Man’”). 


ἐπὶ τῆς γῆς. In all three accounts there is room for doubt as 
to the words which this expression qualifies. Here either ἐξουσίαν 
ἔχει or ἀφιέναι ἁμαρτίας. In Mk. and Mt. it may qualify 6 υἱὸς rot 
ἀνθρώπου. It is best taken with ἐξουσίαν ἔχει. But the difference 
in meaning is not great. 

εἶπεν τῷ παραλελυμένῳ. This is not the apodosis to iva εἰδῆτε, 
but a parenthesis :1 the apodosis to ἵνα εἰδῆτε is Zot λέγω. Note 
the emphasis on σοί: “to thee I say the crucial words.” Clement 
of Alexandria gives this address to the paralytic in singularly dif- 
ferent language: ἀνάστα, φησὶ τῷ παρειμένῳ, τὸν σκίμποδα ἐφ᾽ ὃν 
κατάκεισαι λαβὼν ἄπιθι οἴκαδε (Ped. i. 2, p. 101, ed. Potter). Prob- 
ably a paraphrase. For the pres. imperat. see Blass, G7. p. 191. 

25. παραχρῆμα ἀναστὰς ἐνώπιον. Every one of these words is 
characteristic of Lk. For παραχρῆμα Mk. has his equally charac- 
teristic εὐθύς, a feature which recurs Lk. viii. 44, 55, XvVill. 43, 
xxii. 60. Lk. has παραχρῆμα ten times in the Gospel and six times 
in the Acts: elsewhere only Mt. xxi. 19, 20. For ἀναστάς Mt. 
has ἐγερθείς and Mk. ἠγέρθη καί: see on 1. 39. For ἐνώπιον αὐτῶν 
Mk. has ἔμπροσθεν πάντων. 

ἄρας ἐφ᾽ ὃ κατέκειτο. 77 doit porter maintenant ce grabat qui la 
si longtemps porte (Godet). The wording is peculiar to Lk., and is 
perhaps intended to suggest this inversion of relations. Lk. alone 
records that he glorified God. The phrase δοξάζειν τὸν Θεόν 
is specially common with him (ver. 26, vii. 16, ΧΙ]. 13, xvil. 15, 
XViil. 43, xxili. 47; Acts iv. 21, xl. 18, xxi. 20): once in Mk., twice 
in Mt., once in Jn. 


The reading ἐφ᾽ 6 (RU A) is an obvious correction to a more usual con- 
struction. For the acc. after a verb of rest comp. xxi. 35; Mt. xiii. 2; Mk. 
iv. 38; Jn. xxi. 4; also Plato, Sym. 212 D, ἐπιστῆναι ἐπὶ τὰς θύρας. 


26. ἔκστασις ἔλαβεν ἅπαντας. Mk. has πάντας, Mt. nothing. 
Lk. is fond of the stronger form. He alone records all three 
emotions—amazement, fear, and gratitude to God. ‘The last is in 
all three. For ἔκστασις comp. Mk. v. 42, xvi. 8; Acts ill. το; Gen. 
xxvii. 33; 1 Sam. xiv. 15; 2 Chron. xiv. 14. Mt., whose narrative 


1 That this parenthesis occurs in exactly the same place in all three proves 
that all three made use of a narrative, the form of which was already fixed, either 
in memory or in writing (Salmon, 7712. to N.7. p. 121, 5thed.). Comp. Lk. 
viii. 28, 29 with Mk. v. 7, 8, where we have similar agreement in arrangement. 





13 THE GOSPEL ACCORDING TO 5. LUKE [V. 26, 27. 


is much the most brief, adds after ἐδόξασαν τὸν Θεόν, τὸν δόντα 
ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις, which seems to refer to the pre- 
ceding ἐξουσίαν ἔχε. He who is ¢hke Son of Man, the ideal repre- 
sentative of the race, had vindicated His claim to possess authority 
to forgive sins, 

Εἴδαμεν παράδοξα σήμερον. The adj. occurs here only in N.T 
In LXX it is not rare (Judith xiii. 13; Wisd. v. 2; Ecclus. xliii. 25; 
2 Mac. ix. 24; 4 Mac. 11.13). It is used of the miracles of Jesus 
in the famous passage, of very doubtful origin, in Josephus: σοφὸς 
ἀνὴρ, εἴ ye ἄνδρα αὐτὸν λέγειν χρή: ἦν yap παραδόξων ἔργων ποιητής 
(Ant. xviii. 3. 3). Whereas ἔνδοξα (xili. 17) has reference to the 
δόξα or glory of the agent, παράδοξα refers to the δόξα or opinion of 
the spectators ; but δόξα in the sense of “opinion” or “ belief” 15 
not found in N.T. For the mixed form of aor. εἴδαμεν see small 
print on i. 59, and comp. 1 Sam. x. 14 and 2 Sam. x. 14. 

27-39. The Calling of Levi and the Discussion about Fasting. 
Mt. ix. 9-17; Mk. ii. 13-22. In all three narratives this section 
is connected closely with the healing of the paralytic; but Mt. 
places both incidents much later, viz. after the return from the 
country of the Gadarenes. 


The common identification of Levi with Matthew is probably correct ; but 
his father must not be identified with the father of James the Less. Matthew 
is probably a contraction of Mattathias = ‘‘ Gift of God,” and this name may 
thave been given to Levi after His conversion, like that of Peter to Simon. 
Comp. Joseph Barsabbas, surnamed Justus (Acts i. 23). In Galilee it was 
common to have two names ; and therefore both names may have been original. 
But if Levi was the earlier name, and was less well known among Christians, 
that would account for Mk. and Lk. using it, while Mt. equally naturally would 
let it be evident that a τελώνης had become, by Christ’s mercy, the well-known 
Apostle. There can be no reasonable doubt that the three narratives refer to 
the same incident. And, as Levi is mentioned in no list of the Twelve, and 
Matthew is mentioned in all such lists, the identity of Levi the τελώνης with Mt. . 
the τελώνης and Apostle need not be doubted. Such doubts, however, are 
ancient. They existed in the Gnostic commentator Heracleon (Clem. Alex. 
Strom. iv. 9, p. 595, ed. Potter), and were shared by Origen. They have been 
reproduced by Grotius (on Mt. ix. 9) and Michaelis; and more recently by 
Sieffert, Neander, Ewald, Keim, and Reuss. But a satisfactory solution, which 
is not contradicted by any evidence, is not to be rejected because it does not 
amount to demonstration. 


27. ἐξῆλθεν. So also Mk., while Mt. has παράγων ἐκεῖθεν. 
Departure from the town, rather than from the house, is probably 
meant; and we therefore obtain no evidence as to the site of 
Capernaum. We may place Capernaum away from the lake, and 
yet suppose the τελώνιον to have been close to the shore. The 
customs collected there went to Herod Antipas, not to the imperia 
fistus\(Jos: Ant, xviiirs: 4,°5';"B. 7. 1ἴ. '6.°3) :See on wares: 

ἐθεάσατο τελώνην. “Looked attentively at, contemplated, a 
tax-collector,” as if reading his character. The verb often implies 








Vv. 27-29. | THE MINISTRY IN GALILEE I 


"£4 


3 


enjoyment in beholding (vil. 24; Jn.i. 14, 32, 38; 1 Jn.i.1). For 
the τελῶναι see on iii. 12. The Talmud distinguishes two classes 
of τελῶναι: the Gadéai or tax-gatherer (e.g. of income-tax or poll- 
tax), and the JAZokhes or custom-house officer. The latter was 
specially hated, as having greater opportunities for vexatious 
exactions, especially from the poor. Levi was one of the latter. 
The great commercial route from Acre to Damascus, which con- 
tinued until the crusades as the wa maris, passed the lake at or 
near Capernaum, and gave employment to excisemen (Is. ix. 1), 

ὀνόματι Λευείν. Mk. has Λευεὶν τὸν τοῦ ᾿Αλφαίου, and Mt. has 
Μαθθαῖον. The fondness of Lk. for ὀνόματι in introducing a name 
is here conspicuous. Mt. has λεγόμενον, and Mk. has neither. 
Comp. i. 5, x. 38, xvi. 20, xxili. 50, and over twenty times in the 
Acts. Mt. and Mk. have ὀνόματι once each. Jn. says ὄνομα 
αὐτῷ (i. 6, ili. I, Xvili. 10). 

καθήμενον ἐπὶ τὸ τελώνιον. Excepting in the parallel passages, 
τελώνιον does not occur in N.T. Nor is it common elsewhere. 
In Strabo, xvi. 1. 27, it seems to mean ‘customs, taxes,” and some 
would render ἐπὶ τὸ τελώνιον, “to receive the customs.” But it is 
more probable that it means the place where dues were collected, 
“the tol bothe” (Wic.) or “the custom-house” (Rhem.). Comp. 
the similarly formed δεκατώνιον, “ the office of a collector of tenths.” 
Very likely Levi was sitting outside the fortitorium. He must 
have been visible from the outside: the ἐπί is “at,” not “in.” 

28. καταλιπὼν πάντα. Lk alone mentions this.1 Note the 
characteristic πάντα, and comp. ver. 11. The fact illustrates the 
doctrine, to which Lk. often bears witness, that riches are a peril 
and an impediment, and that the kingdom of God is specially 
preached to the poor. The statement is against the supposition 
(D.B£. ii. p. 969) that Mt. returned to his business afterwards; and 
it is quite gratuitous to suppose that the statement is a mere 
reminiscence of ver. 11. In that case why has ἀφιένας been 
changed to xataXeirew? Syr-Sin. omits ἀναστάς. 


There is a slight awkwardness in καταλιπών preceding ἀναστάς : the rising 
was the first act in the leaving all and in the following Christ. Both Mt. (?) and 
Lk. represent the following as habitual, ἠκολούθει. Mk. regards the single act 
on this occasion, ἠκολούθησεν. With the call, ᾿Ακολούθει μοι, comp. Jn. i. 44, 
and with the result comp. ver. 11 and Mt. iv. 19, 22. The two combined lead 
one to the view that this is a call to become an Apostle. 


29. ἐποίησεν δοχὴν μεγάλην. “Made a great reception” 
(δέχομαι) or banquet. The word is peculiar to Lk., who has 
δοχὴν ποιεῖν again xiv. 13. The phrase occurs in LXX (Gen. 
xa. 8, xxvi. 30; Esth. i. 3, v. 4, 8). Of course ἐν τῇ οἰκίᾳ αὐτοῦ 

1 Ce seul mot σέ. La parole qui venatt de guérir le lépreux, de rendre au 


paralysé le mouvement et de remettre les péchés, transforma soudainement un 
publicain en disciple (Didon, 7. C. ch. iii. p. 340). 


160 THE GOSPEL ACCORDING TO S. LUKE [V. 29-31. 


means in Levi’s house, which is not included in καταλιπὼν πάντα. 
He was not at his house when he left all. The πάντα refers to his 
whole mode of life, his business as a τελώνης. 


It is strange that any cone should understand the words either here or Mk. 
ii. 15 as meaning ‘‘in the house of Jesus.” Had Jesus a house? If so, how 
improbable that Levi should hold a reception in it! If the narrator had meant 
this, must he not have given the name instead of αὐτοῦ, which would inevitably 
be misunderstood? Mt. has simply ἐν τῇ οἰκίᾳ, which possibly means ‘‘in- 
doors,” as opposed to the outdoor scene ἐπὶ τὸ τελώνιον. There is no evidence 
that Christ had a house at Capernaum. After the call of Simon and Andrew 
He is entertained in the house of Simon and Andrew (Mk. i. 16, 29); and 
after the call of Levi He is entertained in the house of Levi. The new disciple 
wishes his old friends to make the acquaintance of his new Master. C'est son 
premier acte misstonatre (Godet). 


ἦν ὄχλος πολὺς τελωνῶν καὶ ἄλλων ot ἦσαν μετ᾽ αὐτῶν κατακεί- 
μενοι. This proves that the house was a large one, which the 
house of Jesus would not have been: and it also shows the 
character of the company, for only social outcasts would sit down 
at the same table with τελῶναι. 

80. ἐγόγγυΐζον οἱ Φαρισαῖοι καὶ of γραμματεῖς αὐτῶν. The αὐτῶν 
means “the scribes of the Pharisees,” 6. who belonged to that 
party. Some scribes were Sadducees. That this is the meaning 
is clear from Mk. ii. 16. It is pointless, and scarcely grammatical, 
to make αὐτῶν refer to the inhabitants of the place, who have not 
been mentioned. ‘These scribes were probably not invited guests, 
but had entered during the meal, like the woman that was a sinner 
in the house of Simon. The Szazticus and other authorities omit 
αὐτῶν, doubtless because it was not clear what it meant. 


For γογγύζω, which is not in Mk. or Mt., see Lft. on Phil. ii. 14, and 
Kennedy, Sources of N.T. Grk. p. 39. The Atticists preferred τονθορύζξω. 
Both are probably onomatop.—Note that here, as in vv. 31, 33 and iv. 43, 
Lk. has πρός c. acc. after a verb of speaking, where Mk. (ii. 16-19) has the 
dat. See oni. 13. 


Διὰ τί μετὰ τῶν τελωνῶν Kal ἁμαρτωλῶν ἐσθίετε; The single 
article (so in all three) brackets them as one class. In Mt. and 
Mk. the disciples are not included in the charge (ἐσθίει, not 
ἐσθίετε) ; but they both mention that the disciples were sitting at 
table with Jesus and the τελῶναι, and therefore were open to the 
charge. Lk., on the other hand, does not mention that the 
disciples were sitting at table, but his ἐσθίετε implies it. With 
διὰ τί comp. Exod. v. 14. 


81. In all three accounts Jesus ignores the insinuation against His disciples, 
and answers for Himself. He is responsible for the intercourse with tax- 
collectors and sinners. For ot ὑγιαίνοντες Mt. and Mk. have οἱ ἰσχύοντες. 
This looks like a deliberate change made by Lk. for the sake of a word which 
would more definitely express health as opposed to sickness. Like παραλελι- 
μένος for παραλυτικός (vv. 18, 24) and ἰᾶσθαι for διασώζειν (vi. 19), these changes 





V. 31-34 | THE MINISTRY IN GALILEE 161 


may be the result of Lk.’s medical training (Hobart, p. 67; Salmon, 722. ἐδ 
N.7. p. 129, 5th ed.). But would Lk. have made changes in a report of 
Christ’s words? There would be no need to have scruples, for οἱ ἰσχύοντες is 
only a translation of the Aramaic, and Lk. might think that ol ὑγιαίνοντες was a 
better translation. Christ’s reply is an argumentum ad hominem, partly 
ironical. On their own showing the Pharisees had no need of a teacher, while 
these outcasts were in the greatest need of one. 


82. εἰς μετάνοιαν. These words are peculiar to Lk., but in 
some texts have been transferred to Mk. and Mt. Both μετάνοια 
and μετανοεῖν are freq. in Lk. See on xv. 7. Obviously those who 
are really δίκαιοι do not need to be called to repentance ; but who 
are δίκαιοι ῦ' ‘That is the question which Christ’s reply suggests. 
If we had only Mk.’s account, we might suppose that what follows 
took place on some other occasion ; but both Lk. and Mt. (τότε) 
connect it with the banquet in Matthew’s house. 

88. ot δὲ εἶπαν. The same who asked the previous question, 
viz. the Pharisees and their scribes (ver. 30). Mt. says that it was 
the disciples of John who came up and put this question. Mk. 
states that both the disciples of John and the Pharisees were 
keeping a fast at that very time, and joined in asking why Christ's 
disciples did not do so also. We know from Jn. iii. 26 how 
jealous the Baptist’s disciples were of Christ, and therefore ready 
to criticize. Perhaps they were also jealous of the freedom from 
legal restraints which His disciples seemed to enjoy. They leave 
an opening for the reply, ‘‘ You have no need to fast.” The four 
words which follow νηστεύουσιν, viz. the words πυκνὰ Kat δεήσεις 
ποιοῦνται, are peculiar to Lk. They imply that Christ’s disciples 
habitually neglected the frequent fasts which the disciples of John 
and of the Pharisees kept. The fasts on Mondays and Thursdays 
are probably meant, which were not obligatory, but which some 
Pharisees observed (xviii. 12). Moses was believed to have gone up 
Mount Sinai on a Thursday and to have come down ona Monday. 
The Day of Atonement was the only fast of universal obligation. 
For ποιεῖσθαι δεήσεις comp. 1 Tim. 11. 1; it refers to prayers at fixed 
times according to rule. The disciples of Jesus seemed to have no 
rule respecting such things. A late tradition fixes the number of 
the Baptist’s disciples as thirty, answering to the days of the 
month, as the Twelve are supposed to answer to the months of the 
year (Clem. Hom, ii. 23).---καὶ πίνουσιν. These words also are 
peculiar to Lk. in harmony with καὶ πίνετε in ver. 30. 

84. Individuals were at liberty to choose their own days for 
fasting, but they must not select a sabbath or any of the great 
feasts. Christ suggests another exception, which very possibly 
was made by the Pharisees themselves. Is it possible to make 
the guests fast ata wedding? Mt. and Mk. omit the ποιεῖν : Can 
the wedding-guests fast? Would it not be morally impossible to 

II 


162 THE GOSPEL ACCORDING TO 5. LUKE [V. 84-36. 


have such a combination? To John’s disciples this parable would 
come home with special force, for their master had called Jesus 
“the Bridegroom,” and himself “the friend of the Bridegroom.” 

τοὺς υἱοὺς τοῦ νυμφῶνος. The common Hebraism to express 
those who are closely connected with the νυμῴφών : comp. x. 6, 
ΧΡ .78, xx. 365 Acts’ iv: σ0; ΜῈ ΧΥΠ 153) Jn. χἰ 550; ere meee 
1 Mac. iv. 2 οἱ viol τῆς ἄκρας means the garrison of the citadel. 
But in LXX such expressions are not very common (1 Kings i. 52; 
2 Sam. ΧΙ]. 5; Gen. xi. 10). The word νυμφών seems scarcely to 
occur in class. Grk., but it is rightly formed (Tobit ΨΥ ΖΝ 17} 
Comp. παρθενών, γυναικών, ἀνδρών, βοών, ἀμπελὼν, «.7.d. 

835. ἐλεύσονται δὲ ἡμέραι. ““Βυΐ days will come,” 2.6. days very 
different from the joyous days of the wedding. It is best to take 
this clause separately. After it there is an aposiopesis, which is 
mournfully impressive ; and then the sentence begins again. 

kal ὅταν ἀπαρθῇ am’ αὐτῶν 6 νυμφίος. There is no καί in Mt. 
or Mk., and some texts omit it here, because of its apparent 
awkwardness. We may take the καί as beginning a fresh sentence, 
or as epexegetic of the preceding clause. ‘‘ But days will come— 
and when the bridegroom shall be taken away,” etc. Or, “ But 
days will come, yea, days when the bridegroom,” etc. The word 
ἀπαρθῇ is in all three, and nowhere else in N.T. It is common in 
class. Grk., esp. of the moving of fleets and armies. 

τότε νηστεύσουσιν. “Then they will fast”—of their own accord. 
He does not say, ‘Then ye will be able to make them fast,” which 
would be the exact antithesis of what goes before; and the change 
is significant. Compulsion will be as superfluous then as it would 
be outrageous now: comp. xvii. 22. This is the first intimation of 
His death and departure, after which fasting will be appropriate 
and voluntary. Its value consists in its being spontaneously 
adopted, not forcibly imposed. ‘This point is further developed in 
the short parables which follow. Note the characteristic ἐν 
ἐκείναις ταῖς ἡμέραις (not in Mt. ix. 15), and see on ix. 36. 

86. Ἔλεγεν δὲ kal παραβολὴν πρὸς αὐτούς. These introductory 
words are peculiar to Lk., and the phrase λέγειν παραβολήν is 
used by no one else (xii. 41, ΧΙ. 6, xiv. 7, xviii. 1, xx. 9). For the 
characteristic δὲ kat see small print on 111. 9, and for λέγειν πρός 
see on i. 12. For pairs of parables see on ver. 37 and xiii. 18. 

ἀπὸ ἱματίου καινοῦ σχίσας. This also is peculiar to Lk.’s narra- 
tive, and it heightens the effect of the parable. Both Mt. and Mk 
represent the patch as coming from an unused piece of cloth. To 
tear it from a new garment is an aggravation of the folly. A good 
garment is ruined in order to mend, and that very ineffectually, an 
old one. In all three we have ἐπίβλημα for patch; in Mt. and Mk. 
πλήρωμα also; and Mk. for ἐπιβάλλει has ἐπιράπτει. In Plutarch 
and Arrian ἐπίβλημα means “tapestry” for hangings. In the 





V. 36, 37.] THE MINISTRY IN GALILEE 163 


sense of “patch” it seems to occur only in Sym. Josh. ix. 11 (5). 
The Latin translations of ἐπίβλημα vary: commissura (Vulg.), tnsu- 
mentum (a), tmmissura (a). 


εἰ δὲ μήγε (εἰ δὲ μή ye, Lach. Treg.). ‘‘ But if he acts otherwise,” 2.2. if 
he commits this folly. «Μὲ caveat errorem (Grotius). The formula is freq. in 
Lk. (ver. 37, x. 6, ΧΙ]. 9, xiv. 32), who never uses ef δὲ μή. Εἰ δὲ μή γε is 
stronger than εἰ δὲ μή, and follows both negative (xiv. 32; Mt. ix. 17; 2 Cor. 
xi. 16) and affirmative sentences (x. 6, xiii. 9; Mt. vi. 1). It is found in 
Plato (Zep. iv. 425 E): comp. Hdt. iv. 120. 4. See Fritzsche on Mt. vi. 1 
and Meyer on 2 Cor. xi. 16. 


καὶ τὸ καινὸν σχίσει. “ Both he will rend the new garment ”.— 
in tearing the patch from it. AV. here goes wrong, although 
(except as regards the tense) all previous English Versions were 
right. Reading σχίζει with A and Vulg. rwmpit, Wic. Tyn. Cran. 
and Rhem. have ‘‘ He breaketh the new,” while Cov. has ‘* He 
renteth the new.” Beza has “the o/d breaketh the new.” Luther 
and AV. seem to be alone in taking τὸ καινόν as the nom., “ Both 
the new maketh a rent.” With σχίσει comp. Jn. xix. 24; Is. 
XXXVll. 1. 

kat τὸ καινὸν... καὶ τῷ παλαιῷ. The double καί marks the 
double folly. RV. avoids the awkwardness of “ Both he will rend 

. . and the piece,” etc., by rendering, “He will rend . . . and 
also the piece,” etc. The combination with καὶ τῷ παλαιῷ shows 
that τὸ καινόν is object and not subject. 

As to the precise meaning, interpreters are not agreed, beyond 
the general truth that a new spirit requires a new form. But the 
piece torn from the new garment is probably exemption from fast- 
ing. ‘To deprive Christ’s disciples of this freedom, while He is with 
them, would be to spoil the system in which they are being trained. 
And to impose this exemption upon the disciples of John and the 
Pharisees, would also spoil the system in which they have been 
trained. In the one case fasting, in the other non-fasting, was the 
natural outcome of the environment. For a variety of interpreta- 
tions see Godet, who in his third ed. has changed his own (1888). 

37. This second parable carries on and develops the teaching 
of the first. We have similar pairs of parables in the Mustard-seed 
and the Leaven, the Treasure hid in the Field and the Pearl of 
great price, the Ten Virgins and the Talents, the Lost Sheep and 
the Lost Coin, the Unwise Builder and the Unwise King. In three 
respects this second parable differs from the first. (1) The piece 
of new cloth represents only a fragment of the new system; the 
new wine represents the whole of it. (2) The new garment and 
the old one are only marred; the new wine is lost and the old 
skins are destroyed. (3) Not only is the wrong method con- 
demned, the right method is indicated (ἀλλὰ... BAnréov). The 
argument is ἃ fortior?. If it is a mistake to take the natural out- 








164 THE GOSPEL ACCORDING TO S. LUKE [V. 37-39. 


come from one system and force it upon an alien system, much 
more fatal will it be to try to force the whole of a new and grow- 
ing system into the worn out forms of an old one. “I thank Thee, 
O Father, Lord of heaven and earth, that Thou didst hide these 
things from the wise and understanding, and didst reveal them unto 
babes” (x. 21). The scribes and Pharisees, wise in the letter of 
the law, and understanding their own cramping traditions, were 
incapable of receiving the free spirit of the Gospel. Young and 
fresh natures, free from prejudice and open to new light and new 
impressions, were needed to receive the new word and preserve it 
unchecked and untramelled for future generations. On the fitness 
of the twofold parable to the occasion Bengel remarks, parabolam 
a veste, a vino: imprimis opportunam convivio. 

οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς. For βάλλειν of 
pouring liquids comp. Jn. xiii. 5; Mt. xxvi. 12; Judg. vi. 19; 
Epictet. iv. 19. 12. Skin-bottles, «¢ves, are still in use in the East, 
made of a single goat-skin (Hom. 74. ili. 247), from which the flesh 
and bones are drawn without ripping up the body. The neck of 
the animal becomes the neck of the bottle. Gen. xxi. 14, 15, 19; 
Ps. exix. 83... Comp. Hdt. i. 221.20, Π|: Ὁ: 23, Hom, OgsyaeoR: 
In Job xxxii. 19 it is said that even new skins are ready to burst 
when they are full of new wine: comp. xxxvilil. 27. See Herzog, 
PRE? art. Schlauch; Tristram, Wat. Hist. of B. p. 92. 

88. οἶνον νέον εἰς ἀσκοὺς καινοὺς BAntéov. Here certainly, and 
perhaps here only in N.T., the difference between νέος and καινός 
must be marked intranslation: ‘‘ Vez wine must be put into fresh 
wine-skins.” While véos is new in reference to “me, “young” as 
opposed to “aged,” καινός is new in reference to quality, “fresh” 
as opposed to “worn out.” Trench, Syz. lx.; Crem. Lex. p. 321. 
But “4 fresh heaven and a fresh earth” (2 Pet. 11. 13; Rev. xxi. 1), 
and still more a “fresh Jerusalem” (Rev. iii. 12, xxi. 2), would be 
intolerable. No English version prior to RV. distinguishes here 
between νέος and xawés; and Vulg. has movws for both. None 
translates ἀσκοί “skins” or ‘“wine-skins,” but either “bottles” 
(Wic. Cran. Rhem. AV.) or “vessels” (Tyn. Cov. Gen.). The 
conclusion, καὶ ἀμφότεροι συντηροῦνται, is an interpolation from Mt. 
ix. 17 (SB L and Aegyptt. omit). 

89. This third parable is peculiar to Lk. While the first two 
show how fatal it would be to couple the new spirit of the Gospel 
with the worn out forms of Judaism, the third shows how natural it 
is that those who have been brought up under these forms should 
be unwilling to abandon them for something untried. The con- 
version of an outcast τελώνης, who has no such prejudices, may be 
easier than one whose life is bound up in the formalism of the past. 
Grotius, starting from Ecclus. ix. 15, οἶνος νέος φίλος νέος: ἐὰν 
παλαιωθῇ, pet εὐώροσύνης πίεσαι αὐτόν, interprets: Szgaificavit hoc 





V. 39-VI. 1.] THE MINISTRY IN GALILEE 165 


proverbio Christus homines non subito ad austeriorem vitam pertra- 
hendos, sed per gradus quosdam assuefaciendos esse ; which implies 
that Christ considered Jewish fasting the more excellent way, up 
to which His disciples must be gradually educated. Moreover, the 
subito on which this explanation turns is an interpolation: εὐθέως 
is not genuine (δ BC! L, Boh. Acth. Arm. omit). Wetstein quotes 
a multitude of passages to show that old wine was considered to 
be superior to new, and concludes; Pharisxorum austeritas com- 
paratur vino novo, Christi lenitas vino vetert ; which exactly inverts 
the parable. The comparative merits of the old and the new wine 
are not touched by the parable, but the /as¢e for them. One who 
is accustomed to old will not wsk for new: it does not attract him 
by look or fragrance. See Hort, /udaistic Christianity, p. 24. 


λέγει γάρ’ Ὃ παλαιὸς χρηστός ἐστιν. The reading of A C and Vulg. 
(χρηστότερος, melzus) is a manifest corruption. The prejudiced person will 
not even try the new, or admit that it has azy merits. He knows that the old 
is pleasant, and suits him; and that is enough: he is not going to change. 
Pharisxis doctrina sua antiqua magis erat ad palatum, quam generosa doctrina 
Jesu, quam illi putabant esse novam (Beng.), and which they would not even 
taste. Comp. Rom. vii. 6; 2 Cor. iii. 6. If we admit the undoubtedly 
spurious εὐθέως, we have another iambic line in this verse as in ver. 21: πιὼν 
παλαιὸν εὐθέως θέλει νέον. The whole verse is omitted in D and in most of 
the best MSS. of the old Latin ; but WH. seem to be alone in placing it in 
brackets as of doubtful authority. On the three parables see Trench, Studes 
in the Gospels, pp. 168-183. 


VI. 1-5. The first Incident on the Sabbath (see Maurice, Zee- 
tures on St. Luke, pp. 82, 83, ed. 1879). The Call of Peter was 
followed by two healings which provoked opposition to Christ: and 
now the Call of Levi is followed by two incidents on the sabbath, 
which lead to similar opposition. Mk. agrees with Lk. in placing 
these two immediately after the call of Levi; Mt. has them much 
later (xii. 1-14). On the connexion here see Schanz, ad loc. 

1. ἐν σαββάτῳ δευτεροπρώτῳἤ. This passage is a well-known 
crux in textual criticism and exegesis. Is δευτεροπρώτῳ part of the 
true text? Ifso, what does it mean? The two questions to some 
extent overlap, but it is possible to treat them separately. 


1. The external evidence is very much divided, but the balance is against 
the words being original! The reading is Western and Syrian, and ‘‘has no 
other clearly pre-Syrian authority than that of Daf” The internal evidence is 
also divided. On the one hand, ‘‘ The very obscurity of the expression, which 
does not occur in the parallel Gospels or elsewhere, attests strongly to its genuine- 
ness” (Scriv.), for ‘‘ there is no reason which can explain the insertion of this 





tins ACDEHKMRSUVXIAATI most cursives, Vulg. Syr-Harcl. 
Goth. Arm., Epiph. Chrys. Greg-Naz. Amb. Hieron. and perhaps 
Clem-Alex. 
om. ἃς B L six or seven good cursives, Syrr. Boh. Aeth. That evangelistaria 
omit is not of much moment, as they often omit notes of time. 





166 THE GOSPEL ACCORDING TO S. LUKE [VLL 


word, while the reason for omitting it is obvious” (Tisch.) On the other hand, 
‘all known cases of probable omission on account of difficulty are limited to 
single documents or groups of restricted ancestry, bearing no resemblance to the 
attestation of text in either variety or excellence” (WH.). Moreover, if any 
sabbath had really borne this strange name, which is introduced without explan- 
ation as familiar to the readers, it would almost certainly have been found 
elsewhere, either in LXX, Philo, Josephus, or the Talmud. In the life of 
Eutychius (512-582) by his chaplain Eustathius δευτεροπρώτη κυριακή is used of 
the first Sunday after Easter, but the expression is obviously borrowed from this 
passage, and throws no light. In the whole of Greek literature, classical, 
Jewish, or Christian, no such word is found independently of this text. The 
often quoted δευτεροδεκάτη, ‘*second tenth” (Hieron. ad Zz. xlv. 13), gives no 
help. The analogy of devrepoyduos, δευτεροτόκος, x.7.A., suggests the meaning 
of ‘a sabbath which for a second time is first”; that of devrepécxaros, which 
Heliodorus (afud Soran. Jed. vet.) uses for ‘‘last but one,” suggests the mean- 
ing ‘‘ first but one,” z.e. ‘‘second of two firsts.” But what sense, suitable to 
the passage, can be obtained from either of these? The more probable conclusion 
is that the word is spurious. 

How then did it get into the text and become so widely diffused? The con- 
jecture of Meyer is reasonable. An early copyist inserted πρώτῳ to explain ἐν 
ἑτέρῳ σαββάτῳ in ver. 6; this was corrected to δευτέρῳ because of iv. 31; and 
the next copyist, not understanding the correction, combined the two words. 
A few MSS. have the reading δευτέρῳ πρώτῳ, among them R (Cod. Nitriensis), 
a paiimpsest of the sixth cent. in the British Museum. See Knight’s Field. 

2. If the word is genuine, what can be its meaning? Jerome put this ques- 
tion to Gregory Nazianzen, and the latter e/eganter luszt, saying, Docebo te super 
hac re in ecclesia (Hieron. Zp. lii.). Of the numerous conjectures the following 
may be mentioned as not altogether incredible. (1) The first sabbath of the 
second year in a sabbatical cycle of seven years. This theory of Wieseler has 
won many adherents. (2) The first sabbath in Nisan. The Jewish civil year 
began in Tisri, while the ecclesiastical year began in Nisan; so that each year 
there were two first sabbaths, one according to civil, the other according to 
ecclesiastical reckoning: just as Advent Sunday and the first Sunday in January 
are each, from different points of view, the first Sunday in the year. It would 
be possible to call the second of the two ‘‘a second first Sunday.” But would 
anyone use such language and expect to be understood? (3) The first sabbath 
of the second month. It is asserted that the story of David obtaining the shew- 
bread would often be in the lesson for that sabbath. But the lectionary of the 
synagogues in the time of Christ is unknown. See oniv. 17. For other guesses 
see Godet, McClellan, and Meyer. Most editors omit or bracket it. Tisch. 
changed his decision several times, but finally replaced it in his eighth edition. 


διαπορεύεσθαι αὐτὸν διὰ σπορίμων. Excepting Rom. xv. 24, the 
verb is peculiar to Lk. (xiii. 22, xvili. 36; Acts xvi. 4). In N.T. 
σπόριμος occurs Only here and parallels. In Theophr. (Z. /. vi. 5. 4) 
we have ἡ σπορίμη, sc. γῆ. In Gen. 1. 29 it is applied to the seed, 
πάντα χόρτον σπόριμον σπεῖρον σπέρμα ; 50 that, like σπείρεσθαι, it 
can be used either of the field or of the seed. 

ἔτιλλον οἱ μαθηταὶ αὐτοῦ καὶ ἤσθιον τοὺς στάχυας. For this 
Mk. has ἤρξαντο ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας, Which has been 
interpreted to mean “began to make a way by plucking the ears.” 
But (1) all three imply that Jesus was walking in front of the dis- 
ciples. What need was there for them to make a way? (2) How 
would plucking the eavs-make a path? (3) In LXX ὁδὸν ποιεῖν is 








VI. 1-4.] THE MINISTRY IN GALILEE 167 


used for iter facere (Judg. xvii. 8). All three mean that the 
disciples went along plucking the ears. This was allowed (Deut. 
XXill. 25). 

ψώχοντες ταῖς χερσίν. This and the τίλλοντες constituted the 
offence: it was unnecessary labour on the sabbath. According to 
Rabbinical notions, it was reaping, thrashing, winnowing, and pre- 
paring food all at once. Lk. alone mentions the rubbing, and the 
word ψώχειν seems to occur elsewhere only in the medical writer 
Nicander (Zheriaca, 629). It is from the obsolete ψώω, a collat. 
form of ψάω. Comp. Hdt. iv. 75. 2. For the action described see 
Robinson, Res. in Pal. i. pp. 493, 499. 

2. τινὲς δὲ τῶν φαρισαίων. As in v. 30, they are represented 
as addressing their question to the disciples. In ΜΚ. i. 24 and 
Mt xii. 2 the charge against the disciples is addressed to Christ, 
while in Mk. ii. 16 and Mt. ix. 11 the charge against Christ is 
addressed to the disciples. The tots σάββασιν may mean either 
“on the sabbath days” (AV. and most English Versions) or “on 
the sabbath day” (RV.). Although Vulg. has zz sabbatis, Wic. 
has “in the saboth”; Cov. also ‘upon the sabbath.” See on 
iv. 31. 

8. οὐδὲ τοῦτο ἀνέγνωτε ὃ ἐποίησεν Δαυείδ. ‘‘ Have ye not read 
even this that David did?” Does your knowledge not extend 
even thus far? RV. follows AV. in translating ὃ ἐποίησεν as if it 
were the same as the τί ἐποίησεν of Mt. and Mk., “what David 
did.” 

καὶ ot pet αὐτοῦ. “The young men,” whom David was to 
meet afterwards. He came to Nob alone (1 Sam. xxi. 1). 

4. εἰσῆλθεν εἰς τὸν οἶκον τοῦ Θεοῦ. This is not stated in Ο Τ᾽, 
but may be inferred from his being seen by Doeg the Edomite, 
who was “detained before the Lord”: z.e. he was in the tabernacle 
as a proselyte, perhaps to be purified, or to perform a vow. 

τοὺς ἄρτους τῆς προθέσεως. Lit. “the loaves of the setting 

forth.” These were the twelve loaves of wheaten bread placed 
before the Lord in the Holy Place every sabbath. The word 
“‘shewbread” first appears in Coverdale, probably from Luther's 
Schaubrote. Wic. follows the panes propositionis of Vulg. with 
“looves of proposisiounn,” which is retained in Rhem. ‘Tyn. has 
“loves of halowed breed.” In O.T. we have also ἄρτοι τοῦ 
προσώπου, ἴ.6. of the presence of God (1 Sam. xxi. 6; Neh. x. 33), 
Or ἄρτοι ἐνώπιοι (Exod. xxv. 30), Or ἄρτοι τῆς προσφορᾶς (1 Kings 
vii. 48), or again of ἄρτοι οἱ διαπαντός, 2.6. “the perpetual loaves” 
(Num. iv. 7). But the expression used here, Mt. xii. 4 and Mk. 
τ 50: occurs Exod. xs00x, 36 ?, xl. 23; 1 Chron: ix. 32, ΧΧΠῚ 29: 
comp. 2 Chron. iv. 19. For the origin of ἡ πρόθεσις τῶν ἄρτων 
(Heb. ix. 2) comp. 2 Chron. xiii. 11, xxix. 18. See Edersh. Zhe 
Temple, pp. 152-157; Herzog, PRE.? art. Schaubrote. 


168 THE GOSPEL ACCORDING TO S. LUKE _ |VI. 4-6. 


καὶ ἔδωκεν τοῖς μετ᾽ αὐτοῦ. This also is not stated in 1 Sam. 
xxi., but it is implied in David’s asking for five loaves, and in 
Abimelech’s asking whether the wallets of the young men were 
Levitically clean. For ἔξεστιν 4 acc. e¢ inf. see on xx. 22. 

δ. Κύριός ἐστιν τοῦ σαββάτου 6 υἱὸς τοῦ ἀνθρώπου. In all three 
accounts Κύριος comes first with emphasis. ‘The Son of Man con- 
trols the sabbath, not is controlled by it. This does not mean 
that He abrogates it (Mt. v. 17-20), but that He has power to 
cancel the literal observance of it in order to perform or permit 
what is in accordance with its spirit. Mk. gives the additional 
reason that ‘the sabbath was made for man, and not man for the 
sabbath,” 26. that it was given to be a blessing, not a burden. 
Even the Rabbis sometimes saw this; ‘The sabbath is handed 
over to you; not, ye are handed over to the sabbath” (Edersh. 
2. δ᾽ 7: ii. p. 58). Ritual must give way to charity. The Divine 
character of the Law is best vindicated by making it lovable ; and 
the Pharisees had made it an iron taskmaster. And, if the sabbath 
gives way to man, much more to the Son of Man. In Jn. v. 17 
Christ takes still higher ground. The Father knows no sabbath in 
working for man’s good, and the Son has the same right and 
liberty. For 6 υἱὸς tod ἀνθρώπου see on v. 24. The point here is 
that Christ as the representative of man defends man’s liberty. 


Cod. D transfers ver. 5 to after ver. 10, and instead of it has the remarkable 
insertion: τῇ αὐτῇ ἡμέρᾳ θεασάμενός τινα ἐργαζόμενον τῷ σαββάτῳ εἶπεν αὐτῷ" 
ἄνθρωπε, εἰ μὲν οἷδας τί ποιεῖς, μακάριος εἶ" εἰ δὲ μὴ οἶδας, ἐπικατάρατος καὶ 
παραβάτης εἶ τοῦ νόμου. For ἄνθρωπε comp. xii. 145 ἐπικατάρατος, Gal. iii. τὸ; 
παραβάτης νόμου, Rom. ii. 25, 27; Jas. ii. 11. It is possible that the tradition 
here preserved in Cod. D is the source from which both S. Paul and S. James 
derive the phrase παραβάτης νόμου. In Rom. ii., where it occurs twice, we have 
the address ἄνθρωπε twice (vv. I, 3). There is nothing incredible in Christ’s 
having seen a man working (not necessarily in public) on the sabbath. The 
words attributed to Christ are so unlike the undignified, silly, and even immoral 
inventions in the apocryphal gospels that we may believe that this traditional 
story is true, although it 1s no part of the Canonical Gospels. D has other con- 
siderable insertions Mt. xx. 28 and Jn. vi. 56. See A. Resch, Agrapha 
Aussercanonische Evangelienfragmente (Leipzig, 1889) pp. 36, 189. 


6-11. The Second Incident on the Sabbath. Mt. xii. 9 would 
lead us to suppose that it was the same sabbath (μεταβὰς ἐκεῖθεν 
ἦλθεν). Lk. definitely states that it was ἐν ἑτέρῳ σαββάτῳ, but not 
that itwas “on the very next sabbath following.” He alone 
mentions that Jesus taught in the synagogue on this occasion, and 
that the withered hand that was healed was the right one. 


6. ᾿Εγένετο δὲ. . . εἰσελθεῖν αὐτὸν. . . καὶ ἦν. .. καὶ ἣν. Thesame 
Hebraistic constr. as in ver. 1, somewhat modified in accordance with classical 
usage: see note at the end of ch. i. We have ξηρϑί at the Pool of Bethesda 
(Jn. v. 3); but outside N.T. the word seems to mean, when applied to the 
human body, either ‘‘ not wet” or ‘‘ lean.” 











VI. 7-9.] THE MINISTRY IN GALILEE 169 


7. παρετηροῦντο δὲ αὐτὸν οἱ γραμματεῖς Kat οἱ Φαρισαῖοι. Lk. 
alone tells us who the spies were. Mt. puts their inquisitiveness 
into words, “Is it lawful to heal on the sabbath day?” ‘The verb 
signifies ‘“‘watch narrowly,” esp. with sinister intent, perhaps from 
looking sideways out of the corner of one’s eyes, ex obliguo et 
occulto. As in Gal. iv. το, the mid. gives the idea of zx/terested 
observance. Mk. has παρετήρουν : comp. xx. 20; Sus. 12, 15, 16; 
Polyb. xvii. 3. 2; Aris. ΚΟ 11. 6. 20; 70. vill. 11. 1. 

εἰ ἐν τῷ σαββάτῳ θεραπεύει. The present has reference to His 
habitual practice, of which His conduct on this occasion would be 
evidence. But 8B with other authorities read θεραπεύσει, which 
is probably genuine in Mk. ii. 2, and may be genuine here. The 
future would limit the question to the case before them. 


ἵνα εὕρωσιν κατηγορεῖν αὐτοῦ. According to what is probably the 
invariable rule in N.T. we have the subj. in spite of the past tense on 
which the final clause is dependent. The opt. for this purpose is obsolete ; 
for yvot (Mk. ix. 30) and similar forms are probably meant to be subj. 
Simcox, Lang. of Δ. 7. p. 107. 


8. αὐτὸς δὲ qder τοὺς διαλογισμοὺς αὐτῶν. ‘‘ But He,” in contrast 
to these spies (v. 16, vill. 37, 54) “knew their thoughts.” For 
διαλογισμός comp. il. 35, V. 22, ΙΧ. 46, xxiv. 38. It commonly 
means intellectual and inward questioning rather than actual dis- 
puting: but see on v. 22 and comp. 1 Tim. 11. 8. 

τῷ ἀνδρὶ τῷ ξηρὰν ἔχοντι τὴν χεῖρα. “ΤῸ the man who had 
his hand withered,” not ‘who had the withered hand.” For ἀνδρί 
comp. v. 12: Mt. and Mk. have ἀνθρώπῳ. 

Ἔγειρε καὶ στῆθι εἰς τὸ μέσον. Lk. alone has καὶ στῆθι. 
Christ’s method is as open as that of His adversaries is secret. 
“ Arise and stand zz¢o the midst” ; z.e. ‘Come into the midst and 
stand there”: comp. xi. 7; Acts vill. 4o. Win. 1. 4. Ὁ; p. 516. 
In what follows note Lk.’s favourite ἀναστάς (i. 39), which neither 
Mt. nor Mk. has here. 


None of them records any words of the man; but Jerome in commenting on 
Mt. xii. 13 states, 2% evangelio quo utuntur Nazareni et Ebiontte . .. homo 
iste gui aridam habet manum cementarius scribitur, istiusmodi vocibus 
auxilium precans, Cementarius eram, manibus victum quexritans: precor te, 
Jesu, ut mihi restiticas sanitatem, ne turpiter mendiem ctbos. See on xviii. 25. 


9. Ἐπερωτῶ ὑμᾶς, εἰ. He answers the questioning in their hearts 
by a direct question which puts the matter in the true light. 
To refuse to do good is to do evil; and it could not be right to do 
evil on the sabbath. 


The reading of TR., ἐπερωτήσω ὑμᾶς τι, is wrong in both variations ; and 
has the disadvantage of being ambiguous, for τί may be indefinite or inter- 
rogative. “41 will ask you something, Is it lawful?” etc. Or, “1 will ask 
you what is lawful,” etc. 


170 THE GOSPEL ACCORDING TO 5. LUKE [ VI. 9-11. 


ψυχὴν σῶσαι ἢ ἀπολέσαι. It was a principle of the Rabbinists 
that periculum vite pellit sabbatum; but the life must be that of a 
Jew. This canon was liberally interpreted ; so that a large number 
οὗ diseases might be attended to on the sabbath, as_ being 
dangerous. These modifications of the rigid rule were based on 
the principle that it was lawful to do good and avert evil on the 
sabbath ; and to this Jesus appeals. If the Pharisees said, ‘ This 
man’s life is not in danger,” the answer would have been easy, 
“You do not know that, any more than in the cases always 
allowed.” The addition of ἢ ἀπολέσαι has special point, for this 
was what these objectors were doing. ‘They did not consider that 
they were breaking the sabbath in plotting to destroy Jesus on 
this day (ver. 7). Were they to be allowed to destroy, while He 
was forbidden to save? 

10. περιβλεψάμενος πάντας αὐτούς. Mk. adds, still more 
graphically, per’ ὀργῆς, συλλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας 
αὐτῶν : but πάντας is peculiar to Lk. See on vii. 35 and ix. 43. 
Mt. omits the whole of this, but inserts the case of the sheep 
fallen into a pit. Lk. has ἃ ‘similar question about a son or ox 
fallen into a well, which was asked on another occasion (xiv. 5). 

Ἔκτεινον τὴν χεῖρά σου. As His challenge to His enemies 
remained unanswered, He now makes trial of the man. The 
attempt to obey this command was evidence of his faith. 


With the double augment in ἀπεκατεστάθη comp. ἐπροέταξα, ἐπροεφήτευον, 
ἐκατεσκεύασαν, ἐσυνεμαρτύρουν, ἠφώρισται, which occur in various writers. 
Exod. iv. 7, ἀπεκατέστη ; Jer. xxill. 8, ἀπεκατέστησεν; Ign. Smyr. xi., 
ἀπεκατεστάθη. Win. xii. 7. a, p. 84. 

Cod. D here inserts ver. 5. 


11. ἀνοίας. The phrensy or loss of reason which is caused by extreme 
excitement ; dementza rather than zmszpzentia (Vulg.) or amentia (Beza), 
Plato distinguishes two kinds of ἄνοια, τὸ μὲν μανίαν, τὸ δ᾽ ἀμαθίαν (Tim. 
86 Β). It is the former which is intended here. Elsewhere 2 Tim. iii. 9 ; 
Prov. xxii. 15 ; Eccl. xi. 10; Wisd. xv. 18, xix. 3; 2 Mac. iv. 6, etc. 


τί ἂν ποιήσαιεν. “What they should do,” if they did any- 
thing. In Lk. the opt. is still freq. in indirect questions: see on 
iii. 15. Mk. says that the Pharisees forthwith took counsel with the 
Herodians how they might destroy Him (ἀπολέσωσιν). They 
would be glad of the assistance of the court party to accomplish 
this end. With their help Antipas might be induced to treat 
Jesus as he had treated the Baptist. Lk. nowhere mentions the 
Herodians. 


The Aeolic form ποιήσειαν is not found in the best MSS. here. In Acts 
xvii. 27 ψηλαφήσειαν is probably genuine. 





VI. 12, 18.] THE MINISTRY IN GALILEE 171 


VI. 12-VIII. 56. From the Nomination of the Twelve to their 
First Mission. 


In proportion as the work of Christ progresses the opposition 
between Him and the supporters of moribund Judaism is in- 
tensified. 


12-16. The Nomination of the Twelve. Common to ail 
three: comp. Mk. iil. 13-19; Mt. x. 2-4. Lélection des Douze est 
le premier acte organisateur accompli par Jésus-Christ. Sauf les 
sacrements, Cest le seul. Car Cétatt ce college, une fois constitué, qui 
devait un jour faire le reste (Godet). 

12. ἐν ταῖς ἡμέραις τι See on i. 39. This expression, and 
ἐγένετο and ἦν with the participle, are characteristic of Lk., and are 
not found in the parallels in Mt. and Mk. For the constr. comp. 
vv. t and 6; for προσεύξασθαι see Introd. ὃ 6. The momentous 
crisis of choosing the Twelve is at hand, and this vigil is the pre- 
paration for it. 


διανυκτερεύων. Here only in N.T., but not rare elsewhere; Job ii. 9 
(where LXX has much which is not in the extant Heb.); Jos. Azz. vi. 


13.9; 8. Δ i. 29. 2; Xen. Hellen. v. 4.3. The analytical tense emphasizes 
the long continuance of the prayer. 


τῇ προσευχῇ τοῦ Θεοῦ. The phrase occurs nowhere else. It 
means prayer which has God for its object: comp. ζῆλος Θεοῦ 
(Rom. x. 2); ὃ ζῆλος τοῦ οἴκου σου (Jn. 11. 17); πίστις Ἰησοῦ (Gal. 
iii, 22). Win. xxx. I. ἃ, Ρ. 221.: That προσευχή here means an 
oratory or place of prayer is incredible: see on Acts xvi. 13. 
Lightfoot says that some Rabbis taught that God prays: “ Let it 
be My will that My mercy overcome My wrath.” But such trifling 
has no place here. Mk. xi. 22 and Jas. 11. 1 are perhaps parallel. 

13. ἐγένετο ἡμέρα. The phrase is freq. in Lk. (iv. 42, xxii. 66; 
Acts xii. 18, xvi. 35, xxiii. 12, xxvii. 29, 33, 39).---προσεφώνησεν. 
“Called to Him, summoned.” This is the more correct use of 
the word. Elsewhere in N.T. it means “address, call to”; and, 
excepting Mt. xi. 16, it is used only by Lk. (vii. 32, ΧΙ. 12, 
xxili. 20; Acts xxi. 40, xxii. 2).---τοὺς μαθητάς. These are the 
larger circle of disciples, out of whom He selected the Twelve. 
Comp. Jn. vi. 70; Mt. xix. 28; Rev. xxi. 14. That either the 
larger circle or the Twelve had spent the night with Him is neither 
stated nor implied. 

ἐκλεξάμενος. This implies the telling over (λέγειν) in preference 
to others (ek) for one’s own advantage (mid.). The word is fatal 

1 Green compares ἐπ᾽ εὐσεβείᾳ Θεοῦ (Jos. Ant. ii. 8. 1) and πρὸς ἱκετείαν τοῦ 


Θεοῦ (ii. 9. 3): and, for the art. before προσευχῇ ‘‘as an abstract or general 
term,” Mt. xxi. 22; Actsi. 14; 1 Cor. vii. 5 (Cram. of N.T. p. 87). 


172 THE GOSPEL ACCORDING TO S. LUKE [ VI. 13, 14. 


to Lange’s theory that Judas was forced upon our Lord by the 
importunity of the other Apostles (Z. of C. ii. p. 179). 

ots καὶ ἀποστόλους ὠνόμασεν. Not at the time possibly, but 
afterwards. ‘The καί marks the naming as a separate act from the 
election. The word ἀπόστολος is used only once each by Mt. 
(x. 2), Mk. (vi. 30), and Jn. (xiii. 16); by Lk. six times in the 
Gospel (ix. 10, Xi. 49, XVil. 5, xxii. 14, xxiv. 10) and often in the 
Acts. In the Gospels the Twelve are generally ca//ed the Twelve. 
The word occurs once in LXX, ἐγώ εἰμι ἀπόστολος πρός σε σκληρός 
(1 Kings xiv. 6); and once in N.T. it is used of Christ (Heb. iii. 1). 
See Lft. Galatians, pp. 92-101, 6th ed.; D.ZB.? art. “ Apostle” ; 
Harnack in Zex/e u. Untersuch. ii. 111 ff.; Sanday on Rom. i. 1. 
The theory that Lk. writes in order to depreciate the Twelve, does 
not harmonize with the solemn importance which he assigns to 
their election. And criticism is out of harmony with itself, when 
it adopts this theory, and then suggests that Lk. has invented this 
early election. See on xxii. 45. ΜΚ. iii. 14 is doubtful. 


14-16. In construction the twelve names are in apposition to ἀποστόλους, 
and the narrative is not resumed until ver. 17. The four lists of the Apostles 
preserved in the Synoptic Gospels and the Acts agree in two main features. 
I. The names are arranged in three groups of four. 2. The same Apostles, 
Peter, Philip, and James of Alphzeus, stand first in each group. Only in respect 
of one name is there material difference between the lists. In the third group 
Lk. both here and Acts i. 13 has Judas of James; for whom Mt. (x. 3) and 
Mk. (iii. 18) have Thaddzeus or Lebbeeus. In both places Thaddzeus is prob- 
ably correct, Lebbzeus being due to an attempt to include Levi among the 
Apostles. Levi = Lebi or Lebbi, the Greek form of which might be 1, εββαῖος, 
as Θαδδαῖος of Thaddi. Some MSS. read Lefatos, which is still closer to Levi. 
See WH. ii. App. pp. 12, 24. The identification of Thaddzeus with Judas of 
James solves the difficulty, and there is nothing against it excepting lack of direct 
evidence. No pairing of the Apostles is manifest in this list as in that of Mt. 
If the καί after Θωμᾶν be omitted, there is a break between the second and third 
group; but otherwise the list is a simple string of names. In the first six 
names Lk. agrees with the first three pairs of Mt. In the other six he places 
Matthew before Thomas (while Mt. places himself last in his group) and Simon 
Zelotes before Judas of James. 


14. Σίμωνα ὃν καὶ ὠνόμασεν Πέτρον. The similarity to the pre 
ceding clause is marked. This certainly does not mean that Simon 
received the name of Peter on this occasion, and there is nothing 
to show that the Twelve received the name of Apostles on this 
occasion. But it should be noticed that henceforth Lk. always 
speaks of him as Peter (viii. 45, 51, 1x. 20, 28, 32, 33, xii. 41, etc.) 
and not as Simon. In xxii. 31 and xxiv. 34 Lk. is quoting the 
words of others. Hitherto he has called him Simon (iv. 38, v. 3, 
4, 5, 10) and once Simon Peter (v. 8), but never Peter. In the 
Acts he is never called Simon without the addition of the surname. 
The usage with regard to the names Saul and Paul is very similar. 
See papers by Dean Chadwick on “The Group of the Apostles” 














VI. 14, 15.] THE MINISTRY IN GALILEE 173 


and on “Peter” in £xfositor, 3rd series, vol. ix. pp. 100-114, 
187-199, 1889 ; also Schanz, ad doc. p. 216. 

᾿Ανδρέαν. Only in his lists of the Apostles does Lk. mention 
Andrew. Mt. mentions him on one other occasion, and Mk. on 
three others (Mt. iv. 18; Mk. i. 16, 29, xili. 3). Nearly all that we 
know about him comes from Jn. (i. 41, 44, vi. ὃ, xil. 22). Although 
one of the earliest disciples, he does not become one of the chosen 
three, although Mk. xiii. 3 seems to indicate special intimacy. For 
legends respecting him see Lipsius, Apfokryphen Afostelgeschichten 
u. Apostellegenden, i. pp. 543-622; Tregelles, Canon Muratorianus, 
PP- 17, 34. 

᾿Ιάκωβον καὶ ᾿Ιωάνην. This is their order according to age, and 
it is observed in all three Gospels ; in Acts i. 13 John precedes 
James. The fact that James was the first of the Twelve to be put 
to death is evidence that he was regarded as specially influential. 
James and John were probably first cousins of the Lord; for, 
according to the best interpretation of Jn. xix. 25, their mother 
Salome was the sister of the Virgin Mary. ‘That the title of 
Boanerges was given to them “fat the time of the appointment of 
the Twelve” (D.B.? i. p. 1509) is a baseless hypothesis. See 
Trench, Studies in the Gospels, pp. 138-146; Suicer, Thesaurus, s.v. 
βροντή. For legends see D.B.*1. p. 1511; Lipsius, ii. pp. 201-228, 
1. pp. 348-542. 

φίλιππον. All that we know of him comes from Jn. (i. 44-49, 
vi. 5-7, xii. 21, 22, xiv. 8,9). There seems to have been some 
connexion between him and Andrew (Jn. 1. 44, ΧΙ. 22); and both 
in Mk. iii. 18 and Acts i. 13 their names are placed together in the 
lists; but the nature of the connexion is unknown.  Lipsius, 
111. pp. I-53. 

Βαρθολομαῖον. The ancient and common identification with 
Nathanael is probable, but by no means certain. 1. As Bar-tholomew 
is only a patronymic, “son of Talmai,” the bearer of it would be 
likely to have another name. 2. The Synoptists do not mention 
Nathanael ; Jn. does not mention Bartholomew. 3. The Synoptists 
place Bartholomew next to Philip, and Philip brought Nathanael to 
Christ. 4. The companions of Nathanael who are named Jn. xxi. 2 
are all of them Apostles. Lipsius, iil. pp. 54-108. 

15. Μαθθαῖον καὶ Θωμᾶν. In all three these names are com- 
bined ; but Mt. reverses the order, and after his own name adds 
ὃ τελώνης, which is found in none of the other lists. All that we 
know of Thomas is told us by Jn. (xi. 16, xiv. 5, XX. 24-29, xxi. 2). 
Lipsius, ili. pp. 109-141, i. pp. 225-347. 

"IdkwBov ᾿Αλφαίου. His father is probably not the father of Levi 
(Mk. ii. 14), and James himself is certainly not the brother of the 
Lord (Mt. xiii. 55; Mk. vi. 3; Gal. i. 19) who was the first over- 
seer of the Church of Jerusalem (Acts xii. 17, xv. 13; Gal. il. 9, 12), 


174 THE GOSPEL ACCORDING TO 5. LUKE [VL 15, 16. 


The brethren of the Lord did not believe on Him at this time 
(Jn. vii. 5), and none of them can have been among the Twelve. 
But the Apostle James the son of Alphzeus is probably identical 
with James the Little (Mt. xxvii. 56; Mk. xv. 40; Jn. xix. 25), for 
Alpheus and Clopas may be two different Greek forms of the 
Aramaic Chalpai; but this is uncertain. See Mayor, £/. of 
S. James, pp. i-xlvi; also Lxposttors Bible, S. James and S. Jude, 
pp. 25-30 (Hodder, 1891). Inall the catalogues James of Alphzeus 
heads the third group of Apostles. Lipsius, ill. 229-238. 

τὸν καλούμενον ζηλωτήν. Lk. has this in both his lists, while 
Mt. and Mk. have ὁ Kavavaios, which in some authorities has 
been corrupted into Kavavirns. Neither of these forms can mean 
“Canaanite,” for which the Greek is Χαναναῖος (Mt. xv. 22 and 
LXX), nor yet “of Cana,” for which the Greek would be Kavaios. 
Καναναῖος is the Aramaic Kanan in a Greek form (on the analogy 
of Φαρισαῖος from Pharish and ᾿Ασσιδαῖος from Chasid) and = 
ζηλωτής. Lipsius, 11. pp. 142-200. See oni. 36. 


Rhem. leaves the word untranslated, Cananzus, and Wic. makes it unintel- 
ligible, ‘‘Canane.” All the other English Versions make it a local adj., ‘‘ of 
Cana,” or ‘‘ of Cane,” or ‘Sof Canan,” or ‘‘of Canaan,” or ‘‘ the Canaanite.” 
The last error seems to begin with Cranmer in 1539. RV. is the first to make 
clear that ‘‘ Kananzan” means ‘‘ Zealot.” Lft. On Reviston, pp. 138, 139 
(154, 155, 2nd ed.) ; Fritzsche on Mt. x. 4. The Zealots date from the time of 
the Maccabees as a class who attempted to force upon others their own rigorous 
interpretations of the Law. S. Paul speaks of himself as περισσοτέρως ζηλωτὴς 
ὑπάρχων τῶν πατρικῶν μου παραδόσεων (Gal. i. 14), Ζ.6. he belonged to the 
extreme party of the Pharisees (Acts xxii. 3, xxiii. 6, xxvi. 5; Phil. iii. 5, 6). 
Large numbers of this party were among the first converts at Jerusalem (Acts 
xxi. 20). From these extremists had sprung the revolt under Judas of Galilee 
(Acts. v. 373 Jos. Azz. xviii. I. I, 6), and the Szcarzz7, who were the proximate 
cause of the destruction of Jerusalem (Jos. 2. /. iv. 3. 9, 5. 1, 7. 2, vii. 8. I, 
10. 1, 11. 1). Milman, Hzst. of the Jews, ii. pp. 191, 291, 299, 323, 4th ed. 
1866; Ewald, Ast. of Israel, vii. 559 ff., Eng. tr.; Herzog, PRE.? art. - 
‘*Zeloten.” Whether the Apostle Simon was called ξηλωτής because he had 
once belonged to this party, or because of his personal character either before or 
after his call, must remain uncertain, 


16. ᾿Ιούδαν ᾿Ιακώβου.ς That there were two Apostles of the 
name of Judas is clear from Jn. xiv. 22, although Mt. and Mk. 
mention only one; and the identification of their Thaddzeus with 
the Judas not Iscariot of Jn. and with this Judas of James makes 
all run smoothly. “Iovdas “Iaxw ov must be rendered ‘‘ Judas the 
son of James,” not “the drvother of James,” for which there is no 
justification. When Lk. means “brother” he inserts ddeAdds 
(iii. 1, vi. 14; Acts xii. 2). Nonnus in his Paraphrase (Μεταβολή) 
of Jn. xiv. 22 has ᾿Ιούδας vids Ἰακώβοιο. Ἰούδας ἀδελφὸς ᾿Ιακώβου 
(Jude 1) is quite a different person, viz. the brother of James the 


1 This use of καλούμενος is very common in Lk, (vii. 11, viii. 2, ix. 10, x. 
39, xxi. 37, xxii. 3, xxiii. 33), and still more so in Acts. Not in Mt. Mk. or Jn. 














VI. 16, 17.] THE MINISTRY IN GALILEE 175 


Lord’s brother. Tyn. Cov. and Cran. rightly supply ‘sonne” 
here, and Luth. also has sofx ‘The error begins with Beza’s 
fratrem, Of this James, the father of Judas Thaddzus, nothing 
is known. Lk. adds the name of the father, because his arrange- 
ment places this Judas next to the traitor. 

᾿Ισκαριώθ. This epithet probably means “man of Kerioth,” 
which was a place in Judah (Josh. xv. 25), or possibly in Moab 
(Jer. xlvill. 24). Jn. vi. 71 confirms this; for there and Jn. 
xiii. 26 the true reading gives “Judas son of Simon Iscariot” ; 
and if the name is a local epithet, both father and son would be 
likely to have it. In this case Judas was the only Apostle who 
was not a Galilean, and this may have helped to isolate him. 
Other derivations of ‘ Iscariot,” which connect the word with 
“lying,” or “strangling,” or “apron,” ze. bag, or “ date-trees” 
(καριωτίδες), are much less probable. We know nothing about 
Simon Iscariot. Farrar identifies him with Simon Zelotes, which 
is most improbable. Simon was one of the commonest of names. 
The MSS. vary between ᾿Ισκαριώθ, which is right here, and Ἰσκαριώ- 
τῆς, Which is right xxii. 3. Here only is προδότης used of Judas: 
it occurs in the plur. Acts vil. 52; 2 Tim. ili. 4; and in the sing. 
2 Mac. v. 15, x. 12. All English Versions go wrong about ἐγένετο 
προδότης. Nowhere in Scripture is Judas styled “ ¢#e traitor,” and 
ἐγένετο should be distinguished from jv: therefore, not “was the 
traitor,” but “‘decame a traitor,” as the American Revisers pro- 
posed. Judas “turned traitor.” The difficulty about the call of 
Judas is parallel to the powers bestowed upon a Napoleon. The 
treason of Judas shows that no position in the Church, however 
exalted, gives security against the most complete fall. 


The verd used of the treachery of Judas is never προδιδόναι, but παραδι- 
Oévat (xxii. 4, 6, 21, 22, 48; Mt. x. 4; Mk. iii. 19; Jn. vi. 64, 71). In 
class. Grk. προδιδόναι commonly has this meaning; παραδιδόναι rarely. 
Here the Lat. texts vary between grodztor (Vulg.) and ¢radztor (c f ff, r) and 
qué tradidit eum or tllum (ἃ e). 


17-19. The Descent from the Mountain, and many Miracles 
of Healing. The parallel passages in Mk. iii. 7-12 and Mt. iv. 24, 
25 are very different from Lk. and from one another in wording. 

17. ἐπὶ τόπου πεδινοῦ. This may mean a level spot below the 
summit ; but in connexion with καταβάς, and without qualification, 
it more naturally means level ground near the foot of the mountain. 
Hither it would be more likely that multitudes would come and 
bring their sick, than to a plateau high up the mountain. 


The Latin texts vary: 7 loco campestri (Vulg.), 2 loco carapense (4), tm +. 
plano (f) zn ἐς pedeplano (1.). 


καὶ ὄχλος πολὺς μαθητῶν αὐτοῦ. Not a nom. pendens, but 





176 THE GOSPEL ACCORDING TO S. LUKE [vI. 17-19. 


included in the preceding ἔστη : comp. the constr. viii. 1-3. He 
stood, and they stood. But the ἔστη is no evidence as to Christ’s 
attitude during the discourse, because the healings intervene: 
iv. 20 shows that Lk. is aware of Christ’s sitting to preach. 

καὶ πλῆθος πολὺ τοῦ λαοῦ, κιτιλ. This isa third group. Christ 
and the Twelve form one group. The multitude of disciples in 
the wider sense form a second. And besides these there is a 
mixed throng from Judzea and the sea-coast: see on xi. 29. 


ἰαθῆναι ἀπό, The prep. is not classical ; but we say ‘‘to be cured from” 
(Mk. v. 29). In the perf., 1 aor. and 1 fut. pass. the dep. ἑἰάομαι is pass. in 
meaning (vii. 7, viii. 47, xvil. 15 ; not Actsiii. 11). Except in Lk., the verb is 
rare in N.T. writers.—There should be at least a colon at τῶν νόσων αὐτῶν : 
here the long sentence which began at ver. 13 ends. 


18, 19. For similarly condensed accounts of groups of miracles 
comp. iv. 40, v. 15, vil. 21. We once more have an amphibolous 
expression: see on il. 22. . Here ἀπὸ πνευμάτων ἀκαθάρτων may be 
taken either with ἐνοχλούμενοι or with ἐθεραπεύοντο. From ver. 17 
and vil. 21 we infer that the latter constr. is right: ‘‘They that 
were troubled with them were healed of unclean spirits.” But in 
the other cases the gen. with ἀπό follows the verb; so that 
ἐνοχλούμενοι ἀπό may be right. The “and” before “were healed” 
in AV. is from a corrupt reading: not only Wic. and Rhem. with 
Vulg., but also Cov., omit the “and.” For πνευμάτων ἀκαθάρτων 
see on iv. 33. Note πᾶς and πάντας here and πάσης in ver. 17. 
They are not found in Mk. iil. 7, 10: see on ver. 30. With παρ᾽ 
αὐτοῦ ἐξήρχετο comp. Jn. xvi. 27. Lk. commonly writes ἐξέρχο- 
μαι ἀπό: see small print on iv. 35, and comp. vill. 46, which 
illustrates ἅπτεσθαι, δύναμις, and ἐξήρχετο. For δύναμις and ἰᾶτο 
see on iv. 26. 

20-49. The Sermon ἐπὶ τόπου πεδινοῦ. D.B. v. art. “Sermon.” 


To call it ‘‘ the Sermon on the Plain,” following the AV. in ver. 17, is con- 
venient, but scarcely justifiable. ‘‘ The plain” has not been mentioned, and 
τὸ πεδίον does not occur in N.T. Moreover, it is by no means certain that this 
τόπος πεδινός was at the foot of the mount. And to talk of ‘‘ the Sermon on 
the Plain” assumes, what cannot be proved, that the discourse here recorded is 
entirely distinct from ‘‘the Sermon on the Mount” (Mt. v. I-vii. 29). The 
relations between the two discourses will never cease to be discussed, because 
the materials are insufficient for a final decision, The following are the chief 
hypotheses which have been suggested in order to explain the marked similari- 
ties and differences. 1. They are reports, at first or second hand, of two 
similar but different discourses, distinct in time, place, and circumstance (Auger, 
Greswell, Osiander, Patritius, Plumptre, Sadler ; so also in the main Barradius, 
Basil, Doddridge, Toletus, Tostatus). 2. They are reports of two different 
discourses delivered on the same day, Mt. giving the esoteric address to the 
disciples on the mountain, Lk. the exoteric address to the mixed multitude 
below (Augustine, Lange). 3. They are recensions, with interpolations and 
omissions, of two independent reports of one and the same sermon (Schleier- 
macher). 4. They are recensions of the same report, to which Mt. adds 





VI. 20-49. ] THE MINISTRY IN GALILEE 177 


material from other sources, and from which Lk. perhaps omits portions (B. 
Weiss). 5. Mt. gives a conflate arrangement of sayings which were uttered on 
various occasions, and some of these occasions are given by Lk. (Bleek, Calvin, 
Godet, Holtzmann, Keim, Kuinoel, Neander, Pott, Semler, Weizsacker, 
Wieseler). 6. Both sermons are a conglomeration of detached sayings collected 
into an anthology of aphorisms (Strauss, and to some extent Baur). Besides 
the writers mentioned above under the last four heads, a multitude of commen- 
tators adopt the view that the main portions of the reports given by Mt. and Lk, 
represent one and the same discourse (Bengel, Bucer, Calovius, Caspani, 
Chemnitz, Chrysostom, De Wette, Ebrard, Edersheim, Ellicott, Ewald, Farrar, 
Fritzsche, Grotius, Hilgenfeld, Keim, Lewin, Luther, McClellan, Meyer, 
Milman, Olshausen, Oosterzee, Origen, Robinson, Schanz, Schneckenburger, 
Sieffert, Stroud, Tholuck, Tischendorf, Wordsworth). 

Bad or inadequate arguments are used on both sides. It is a great deal too 
much to say with Schleiermacher that the fact that the portions common to both 
appear in the same order, with the same beginning and end, “‘ proves tncontro- 
vertibly the identity of the discourse.” Any preacher repeating a carefully 
prepared sermon would begin and end in the same way, and would put 
his points in the same order. And it is mere dogmatism without argument 
when Sadler asserts that ‘‘the Lord must have pronounced each [beatitude] 
which St. Matthew records, and yet it is equally plain that He cou/d hardly 
have pronounced them according to St. Luke’s form. He would not have 
said, Blessed are ye meek ones, Blessed are ye merciful ones, Blessed are 
ye peacemakers. The four given by St. Luke are the only ones which could 
well have been pronounced personally on the disciples ; so that the beatitudes 
as given by St. Matthew and St. Luke respectively, coz/d not have been altered 
forms of the same discourse.” Much more reasonable is the position of Grotius, 
who believes that both record the same sermon: szcut factt narrationes circum: 
stantiis congruentes non temere ad res diversas referenda sunt, ita sermones nthit 
vetat sepius habitos eosdem aut similes, preesertim continentes vite# totius pre- 
cepta, que non potuerunt nimium sxpe repeti (on Lk. vi. 17), We know 
beyond all question that some of our Lord’s words were uttered several times, 
and there is nothing antecedently mprobable in the hypothesis that the words 
of this discourse, gue non potuerunt nimium sepe repeti, were delivered in one 
or other of these forms more thau once. ΝΟΥ does it follow that those portions 
which Lk. gives as having been uttered on other occasions were not also uttered 
as parts of a continuous discourse. A preacher naturally repeats fragments of 
his own sermons in giving catechetical instruction, and also gathers up detached 
items of instruction when composing a sermon. The fact that Lk. meant to 
record these other occasions may have been part of his reason for omitting the 
similar words in this discourse. Another consideration which may have deter- 
‘mined his selection is the thought of what would best suit Gentile readers. But 
in any case the dictum of Grotius must be remembered, that the hypothesis of 
a repetition of verbally similar sayings may be used with much more freedom 
than the hypothesis of a repetition of circumstantially similar acts. 

The conclusion arrived at by Sanday and P. Ewald is of this kind. The 
beatitudes originally stood in the Zogza in a form similar to that in Mt. v. 3-12. 
Lk. used the Zogza, but had also a document entirely independent of the Zogza ; 
and this contained a discourse, spoken originally on some other occasion, but 
yet so like the Sermon on the Mount as to be identified with it by Lk. The 
sermon in Luke is, therefore, a compound of the reports of two similar but 
different discourses ; and in this compound the elements derived from the Logva 
are dominated by those derived from the independent document (Zxoszéor for 
April 1891, p. 315). It seems, however, simpler to suppose that Lk. took the 
whole of his report from the document which contained this very similar, but 
different sermon. See Paul Feine, Ueber das gegensett. Verhaltniss d, Texte der 
Bergpredigt bet Matthiius und Lukas in the Jahrb, fur Protest. Theologie, xi. 1. 


12 


178 THE GOSPEL ACCORDING TO S. LUKE ([VI. 20-49, 
The following tables will show the parallels between the two Evangelists :— 


BETWEEN THE Two SERMONS, 


ΜΠ" 5, 4. 6. ΕἸ ν 37} 288. Mt. vii. 1, 2. 


22, 23. . 5512. AN Zire . 3-5. 
27-30. . 39-42. 43-46. . 16-21. 

81 . vii. 12, 47-49 » . 24-27. 
32-36 ξ v. 42-48 


BETWEEN DETACHED SAYINGS IN LK. AND THB 
SERMON IN MT. 


Lk. xiv. 34, 35 > Mts v. 13. Lk. xi. 34-36. Mt. vi. 22-23. 


viii, 16 and xi, 33 . 15. Xe τ - 24. 
xvi. 17 . 18, X1122—J . 25-34. 
X115/595059) « A 25, 26. xl. 9-13. ° vii. 7- 11. 
xvi. 18. . 32. xill. 24 . - 1.2: 
xi. 2-4. ὃ vi. 9-13. 25-27 - . 22. 28. 

ΧΙ. 33, 34 + . 19, 21 


BETWEEN THE SERMON IN LK. AND DETACHED 
SAYINGS IN MrT. 


Lk. vi. 39 : δ Mt. xv. 14. [κ᾿ vi. 40 5 : Mt. x. 24. 


This last saying was frequently uttered. It is recorded twice by Jn. (xiii. 16, 
xv. 20), and the four records seem to refer to four different occasions ; besides 
which we have a similar utterance Lk. xxii. 27. 

These tables leave three verses of the sermon in Lk. without a parallel in 
Mt. (or any other Gospel), viz. the four woes corresponding to the four beati- 
tudes, σὺ. 24-26. The portions of the sermon in Mt. which have no parallel in 
Lk. amount to forty-one verses, viz. Mt. v. 5, 7-10, 14, 16, 17, 19-24, 27-31, 
33-38, 43, vi. 1-8, 14-18, vii. 6, 14, 15. 

The plan of both discourses is the same. 1. The qualifications of those who 
can enter the kingdom (Lk. 20-26; Mt. v. 1-12); 2. The duties of those who 
have entered the kingdom (Lk. 27-45; Mt. v. 13-vii. 12); 3. The judgments 
which await the members of the kingdom (Lk. 46-49; Mt. vii. 13-27). En- 
couragement, requirement, warning ; or invitation, principles, sanction ;—these 
are the three gradations which may be traced in these discourses ; and, as Stier 
remarks, the course of all preaching is herein reflected. 

There is considerable unanimity as to the spot where the sermon was 
delivered (Stanley, Szz & Pal. pp. 368, 369; Caspari, Chron. and Geograph. 
Int. to the L. of C. ὃ 108, p. 171; Robinson, Pad. ii. 370, iii. pp. 241, 485; 
Farrar, Z. of C. i. p. 250, and on Lk. vi. 12; Keim, 765. of Naz. ii. p. 289). 
On the other hand, Edersheim asserts that ‘‘ the locality is for many reasons 
unsuitable” ; but he gives no reasons (2. & 7. i. p. 5243 see also Thomson, 
Land and Book, ii. p. 118). 


20-26. The Qualifications necessary for Admission to the 
Kingdom: the Happiness of those who possess them (20-23), and 
the Misery of those who possess them not (24-26). This contrast 
of Blessings and Woes at the beginning of the sermon corresponds 
with the contrast in the parable with which it ends. 





VI. 20.] 


THE MINISTRY IN GALILEE 


179 


THE BEATITUDES COMMON TO MT. AND LK. WITH THE CORRESPONDING 


Μακάριοι 


I. οἱ πτωχοὶ τῷ πνεύ- 
ματι, ὅτι αὐτῶν ἐστὶν ἡ 
βασιλεία τῶν οὐρανῶν. 

2. οἱ πενθοῦντες, ὅτι 
αὐτοὶ παρακληθήσονται. 

4. οἱ πεινῶντες καὶ διψ- 
ὥντες τὴν δικαιοσύνην, ὅτι 
αὐτοὶ χορτασθήσονται. 

8. ἐστε ὅταν ὀνειδίσωσιν 
ὑμᾶς καὶ διώξωσιν καὶ 
εἴπωσιν πᾶν πονηρὸν καθ᾽ 
ὑμῶν ψευδόμενοι ἕνεκεν 
ἐμοῦ" 

χαίρετε καὶ ἀγαλλιᾶσθε, 
ὅτι ὁ μισθὸς ὑμῶν πολὺς 
ἐν τοῖς οὐρανοῖς" οὕτως γὰρ 
ἐδίωξαν τοὺς προφήτας 
τοὺς πρὸ ὑμῶν, 


WoOEs IN LK, 


Μακάριοι 


Ι. οἱ πτωχοί, ὅτι ὑμε- 
τέρα ἐστὶν ἡ βασιλεία τοῦ 
Θεοῦ. 

3. οἱ κλαίοντες νῦν, ὅτι 
γελάσετε. 

2. οἱ πεινῶντες νῦν, ὅτι 
χορτασθήσεσθε. 


4. ἐστε ὅταν μισήσωσιν 
ὑμᾶς οἱ ἄνθρωποι, καὶ ὅταν 
ἀφορίσωσιν ὑμᾶς καὶ ὀνει- 
δίσωσιν καὶ ἐκβάλωσιν τὸ 
ὄνομα ὑμῶν ὡς πονηρὸν 
ἕνεκα. τοῦ υἱοῦ τοῦ ἀνθρώ- 
που: χάρητε ἐν ἐκείνῃ τῇ 
ἡμέρᾳ καὶ σκιρτήσατε, ἰδοὺ 
γὰρ ὁ μισθὸς ὑμῶν πολὺς 
ἐν τῷ οὐρανῷ: κατὰ τὰ 


Οὐαί 

I. ὑμῖν τοῖς πλουσίοις, 
ὅτι ἀπέχετε τὴν παρά- 
κλησιν ὑμῶν. 

3. οἱ γελῶντες νῦν, ὅτι 
πενθήσετε καὶ κλαύσετε. 

2. ὑμῖν, οἱ ἐμπεπλησ- 
μένοι νῦν, ὅτι πεινάσετε. 


4. ὅταν καλῶς ὑμᾶς εἴ- 
πωσιν πάντες οἱ ἄνθρωποι, 
κατὰ τὰ αὐτὰ γὰρ ἐποίουν 
τοῖς Ψευδοπροφήταις οἱ 
πατέρες αὐτῶν. 


αὐτὰ γὰρ ἐποίοιν τοῖς προ- 
φήταις οἱ πατέρες αὐτῶν. 


VI. 20-23. Four Beatitudes; which correspond to the first, 
second, fourth, and eighth in Mt. v. 3-12; those relating to the 
meek, the merciful, the pure in heart, and the peacemakers being 
omitted. In the four that Lk. gives the more spiritual words which 
occur in Mt. are omitted, and the blessings are assigned to more 
external conditions. Actual poverty, sorrow, and hunger are 
declared to be blessed (as being opportunities for the exercise of 
internal virtues); and this doctrine is emphasized by the corre- 
sponding Woes pronounced upon wealth, jollity, and fulness of 
bread (as being sources of temptation), It is in the last Beatitude 
that there is least difference between the two. Even in Lk. 
unpopularity is not declared to be blessed, unless it is “for the 
Son of Man’s sake”; and there is no Woe pronounced upon 
popularity for the Son of Man’s sake. See Hastings, D.B.i. p. 261. 

20. Kat αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητάς. 
Lk.’s favourite mode of connexion in narrative: see on ν. 14 and 
comp. Vill. 1, 22, ix. 51, etc. With ἐπάρας τ. ὀφθ. comp. xviii. 13 
and Jn. xvii. 1. We must not take eis with ἔλεγεν ; Lk. would 
have written πρός, and after ἔλεγεν : contrast xxii. 65 and Mk. 
111. 29. Mt. has προσῆλθαν αὐτῷ οἱ μαθηταὶ αὐτοῦ. Kai... ἐδίδασκεν 
αὐτούς. The discourse in doth cases is addressed to the disciples ; 
there is nothing to indicate that the discourse zz ZA. is addressed 
to mixed multitudes, including unbelieving Jews and heathen. 
These Beatitudes would not be true, if addressed to them. It is to 
the faithful Christian that poverty, hunger, sorrow, and unpopularity 





180 THE GOSPEL ACCORDING TO S. LUKE [VI. 20, 21. 


are real blessings; to others they may be mere sterile suffering. 
Whereas, even for the heathen, to be poor 7” sfzri¢ and to hunger 
and thirst after righteousness are blessed things. In Mt. the 
Beatitudes are in the third person and have a wider sweep. 


μακάριοι ot. This is the common constr. both in LXX and N.T., the 
reason for the blessedness being expressed by a noun or participle which is the 
subject of the sentence (Ps. 11. 12, xl. 5, xli. 2, Ixxxiv. 5, 6, 13, Ixxxix. 16, 
etc.); but the reason is sometimes expressed by the relative with a finite verb 
(Psi. 1, xxxii. 1, Ζ; ἘΚ xiv. 15; Jas. i. 12), or by ore (xivetq4s 1 Pet 
iv. 14), or by ἐάν (Jn. xiii, 17; 1 Cor. vii. 40). 


ot πτωχοί. See on iv. 18. We have no right to supply τῷ 
πνεύματι from Mt. It is actual poverty that is here meant. Nor 
is it the meaning that actual poverty makes men “ poor in spirit.” 
Still less does it mean that in itself poverty is to all men a blessing. 
There is no Ebionite doctrine here. But ““ἴο you, My disciples, 
poverty is a blessing, because it preserves you in your dependence 
on God, and helps you to be truly His subjects”: τὸ yap ὑμετέρα 
δεικτικῶς πρὸς πάροντας ἐλέγετο (Eus.) Some of these disciples had 
made themselves poor by surrendering all in order to follow Christ. 
Comp: ΒΞ: ἸΧχ 12, 13: 

ὑμετέρα ἐστὶν ἣ βασιλείας ‘Yours zs the kingdom,” not “ will 
be.” It is not a promise, as in the next Beatitudes, but the state- 
ment of a fact. But the Kingdom is not yet theirs in its fulness ; 
and those elements which are not yet possessed are promised in 
the Beatitudes which follow. 

21. οἱ πεινῶντες νῦν. ‘Those of you who are suffering from 
actual want in this life. Ye shall have compensation.” 

χορτασθήσεσθες. Originally the verb was confined to supplying 
animals with fodder (χόρτος), and if used of men implied a brutish 
kind of feeding (Plato, Rep. ix. p. 586). But in N.T. it is never 
used of cattle, and when it is used of men it has no degrading asso- 
ciations (ix. 17; Jn. vi. 26; Phil. iv. 12; Jas. ii. 16); mot even 
xv. 16, if the word is genuine there, nor xvi. 21. Comp. τοὺς 
πτωχοὺς αὐτῆς χορτάσω ἄρτων (Ps. cxxxii. 15). In LXX χορτάζω 
and πίμπλημι are used to translate the same Hebrew word, some- 
times in the same verse: ὅτι ἐχόρτασεν ψυχὴν κενήν, καὶ ψυχὴν 
πεινῶσαν ἐνέπλησεν ἀγαθῶν (Ps. cvii. 9). Here the filling refers to 
the spiritual abundance in the Kingdom of God. Jn ad/ four cases, 
although the suffering endured is external and literal, yet ¢he com- 
pensating blessing is spiritual. 

ot κλαίοντες νῦν. Mt. has πενθοῦντες, which expresses the 
mourning, while κλαίοντες implies outward manifestation of grief in 
loud weeping, just as yeAdoere implied outward expression of mirth 
in laughter. Though common in LXX, yeAdw occurs in N.T, only 
here and ver. 25. 





VI. 22, 23.] THE MINISTRY IN GALILEE 181 


22. ἀφορίσωσιν ὑμᾶς. “ Mark you off from (ἀπό) by a boundary 
(Spos).” It is used both in a good sense (Acts xiii. 2; Rom. ors 
Gal. i. 15) and also in a bad, as here. Comp. καΐ μ᾽ ἀπὸ γᾶς ὥρισε 
(Eur. Hec. 940). Excommunication from the congregation as well 
as from social intercourse is here meant. ‘The usual sentence was 
for thirty days, during which the excommunicated might not come 
within four cubits of any one. Comp. Jn. ix. 22, ΧΙ]. 42, Xvi. 2. 
Whether there was at this time a more severe form of excommunica- 
tion is uncertain. Herzog, PRL? art. Bann bet den Hebraern ; 
Grotius on Lk. vi. 22; Lightfoot, Hor. Heb. on Jn. ix. 22. 


ὀνειδίσωσιν. The object to be supplied may be either the preceding 
ὑμᾶς (so most English Versions) or the following τὸ ὄνομα ὑμῶν (Bede, Weiss). 
Vulg. supplies nothing 3 ; and Tyn. and Gen. have simply ‘‘and rayle” with- 
out an object. Neither AV. nor RV. has ‘‘ you” in italics. 


ἐκβάλωσιν τὸ ὄνομα ὑμῶν ὡς πονηρόν. “Throw your name con- 
temptuously away, reject it with ignominy, as an evil thing.” 
There is no idea of striking a name off the list as a mark of dis- 
grace, ex albo expungere, a meaning which ἐκβάλλειν never has. 
It is used of hissing an actor off the stage and otherwise dismissing 
with contempt (Aristoph. ΖΦ. 525; Wud. 1477; Soph. O. C. 631, 
636; O. 7. 849; Plato, C7to, 46 B). ‘Your name” means “the 
name by which you are known as My disciples,” as Christians. 
“ Christian” or “ Nazarene” was a name of bad repute, which it 
was disgraceful, and even unlawful, to bear, for Christianity was 
not a religio dicita. For πονηρόν as an epithet of ὄνομα comp. Deut. 
Xxil. 19. 
ἕνεκα τοῦ υἱοῦ τοῦ ἀνθρώπους A vital qualification. The hatred 
and contempt must be undeserved, and be endured for Christ’s 
sake ; not merited by one’s own misconduct. 
28. σκιρτήσατε. Peculiar to Lk. See on 1. 41 and comp. 
Mal. iv. 2. 
κατὰ τὰ αὐτὰ yap ἐποίουν τοῖς προφήταις. This implies that they 
‘are to receive “ἃ prophet’s reward” (Mt. x. 41), as in this world, so 
in the next. 
For the dat. comp. τοῖς μισοῦσιν ὑμᾶς (ver. 27). In class. Gk. we should 
have had τὰ αὐτὰ ἐποίουν τοὺς προῴ. Thus, ἐγὼ δὲ ταῦτα τοῦτον ἐποίησα σὺν 


δίκῃ (Hdt. i. 115. 3, iv. 166. 3: comp. Aristoph. Wud. 259; Ves. 697). In 
later Gk. the dat. of relation becomes much more common. 


οἱ πατέρες αὐτῶν. The gen. refers to of ἄνθρωποι in ver. 22; 
“the fathers of them” who hate and abuse you. 

24-26. Four Woes corresponding to the four Beatitudes. 
There is no evidence that these were not part of the original dis- 
course. Assuming that Mt. and Lk. report the same discourse, 
Mt. may have omitted them. But they may have been spoken on 
some other occasion. Schleiermacher and Weiss would have it 








182 THE GOSPEL ACCORDING TO S. LUKE |[VI. 24, 25. 


that they are mere glosses added by Lk. to emphasize and explain 
the preceding blessings. Cheyne thinks that some of them were 
suggested to Lk. by Is. lxv. 13-16. We have no right to assume 
that no persons were present to whom these words would be 
applicable. Even if there were none present, yet these Woes 
might have been uttered as warnings both to those who heard 
them and to others who would learn them from those who heard. 
Just as the Beatitudes express the qualifications of those who are 
to enter the Kingdom, so these show the qualities which exclude 
men from it. It is possible that some of the spies and adversaries 
from Judzea were among the audience, and thus Jesus warns them 
of their condition. When the discourse as placed by Mt. was 
spoken there was less opposition to Christ, and hence no Woes 
(Pastor Pastorum, p. 256). 


24. πλήν. Curtius makes πλήν an adverbial form of πλέον, so that its 
radical meaning would be ‘‘ more than, beyond” (Gr. Ztym. 282); but Lft. 
(Phil. iii. 16) connects it with πέλας, in the meaning ‘‘ besides, apart from 
this, only.” For the accusatival form comp. δίκην, ἐπίκλην, clam, coram. It 
sometimes restricts, sometimes expands, what precedes. It is a favourite 
word with Lk., in the Gospel as an adv. (ver. 35, X. II, 14, 20, xi. 41, xii. 31, 
xiii, 33, xvii. I, xviii. 8, xix. 27, xxii. 21, 22, 42, xxiii. 28), in the Acts asa 
prep. (viii, 1, xv. 28, xxvii. 22), ‘‘ But” is the only possible rendering here. 


οὐαὶ ὑμῖν τοῖς πλουσίοις. As a matter of fact the opponents of 
Christ came mostly from the wealthy classes, like the oppressors of 
the first Christians (Jas. v. 1-6). See Renan, L’Antechrist, p. xii; 
Ewald, 7st. of Israel, vil. p. 451. But the cases of Nicodemus and 
Joseph of Arimathea show that the rich as such were not excluded 
from the kingdom.—dréxete. “Ye have to the full”; so that 
there is nothing more left to have. The poor consolation derived 
from the riches in which they trusted is all that they get: they 
have no treasure in heaven. Comp. Mt. vi. 2, 5, 16; Philem. 15; ὁ 
and see Lft. on Phil. iv. 18. This meaning is classical: comp. 
ἀπολαμβάνω, ἀπεργάζομαι. Deissmann, Bible Studies, p. 229, 
For παράκλησιν see on il. 25, and comp. xvi. 25 of Lazarus. 

25. ot ἐμπεπλησμένοι νῦν. ‘Sated with the good things of this 
life,” like Dives (Ezek. xvi. 49). Grotius compares the epitaph, 
τόσσ᾽ ἔχω ὅσσ᾽ ἔπιον καὶ ἐδήτυα. It may be doubted whether the 
change of word from χορτάζεσθαι (ver. 21) indicates that horum 
plenitudo non meretur nomen satietatis (Beng.): comp. i. 53. In 
Lat. Vet. and Vulg. we have saturor both here and ver. 21. 

mewdoete. ‘This received a partial and literal fulfilment when 
Jerusalem was reduced to starvation in the siege: but the reference 
is rather to the loss of the spiritual food of the Kingdom. Comp. 
Is. Ixv. 13. Hillel said, “‘The more flesh one hath the more 
worms, the more treasures the more care, the more maids the more 
unchastity, the more men-servants the more theft The more law 














VI. 25-27.] THE MINISTRY IN GALILEE 183 


the more life, the more schools the more wisdom, the more counsel 
the more insight, the more righteousness the more peace.” 

ot γελῶντες νῦν. “ Who laugh for joy over your present pro- 
sperity,” the loss of which will surely come and cause grief. But 
the worst loss will be that of spiritual joy hereafter (Is. lxv. 14). 

26. ὅταν καλῶς εἴπωσιν ὑμᾶς. It is the wealthy who are com- 
monly admired and praised by all who hope to win their favour. 
The praise of worldly men is no guarantee of merit: rather it shows 
that those who have won it do not rise above the world’s standard 
(Jn. xv. 19; Jas. iv. 4). Plutarch says that Phocion, when his 
speech was received with universal applause, asked his friends 
whether he had inadvertently said anything wrong. 

τοῖς ψευδοπροφήταις. Just as the persecuted disciples are the 
representatives of the true Prophets, so the wealthy hierarchy 
whom all men flatter are the representatives of the false (Jer. 
Wet; comp. xxii; Τὴ; 15: χαχύ τος Mic, il. rr). 

Having stated who can and who cannot enter the Kingdom, 
Jesus goes on to make known the principles which regulate the 
Kingdom. See Hastings, D.Z. i. p. 783. 


27-45. Requirement: the Duties to be performed by those 
who are admitted to the Kingdom of God. This forms the main 
body of the discourse. Lk. omits the greater portion of what is 
reported in Mt. respecting Christ’s relation to the Mosaic Law 
(v. 17-19), and His condemnation of existing methods of interpret- 
ing it (v. 20-48) and of fulfilling it (vi. 1-18). This discussion of 
Judaic principles and practices would not have much meaning for 
Lk.’s Gentile readers. The portion of it which he gives is stated 
without reference to Judaism. The main point in Mt. is the 
contrast between legal righteousness and true righteousness. In 
Lk. the main point is that true righteousness is love; but the 
opposition between formalism and the spirit of love is not urged. 
The opposition which is here marked is the more universal 
opposition between the spirit of selfishness and the spirit of love. 
There is a break in this main portion, which Lk. marks by making 
a fresh start, Εἶπεν δὲ καὶ παραβολὴν αὐτοῖς, but the second half 
(39-45) continues the subject of the working of the principle of 
love. 


27. ᾿Αλλά. What is the contrast which this ἀλλά marks? The 
emphatic position of the ὑμῖν seems to show that the conirast is 
between those on whom the Woes have been pronounced and the 
faithful hearers now addressed. Others interpret, “ But, although 





134 THE GOSPEL ACCORDING TO 5. LUKE [VI. 27, 28. 


I have denounced them, I do not allow you to hate them: you 
must love them.” ‘There is, however, no indication that the 
enemies who are to be loved are the wealthy who have just been 
denounced, and such a limitation of the meaning of enemies 
cannot be justified : comp. Mt. v. 44. 

τοῖς ἀκούουσιν. “\Vho give ear and obey,” τοῖς πειθομένοις 
(Euthym.). It is unnatural to take it literally as meaning “ My 
audience,” in contrast to the rich who have just been addressed in 
their absence. Representatives of the rich may have been present 
among the audience. Schanz interprets “who listen with attention.” 


There is on the whole a double climax in what follows,—the worse the 
treatment received, the better the return made; but it is not quite exact. One 
would expect that ἀγαπᾶτε would be coupled with τοῦς μισοῦντας. This is the 
first time that Lk. uses the word ἀγαπᾷν, which sums up the whole spirit of the 
Gospel: it is most frequent in the writings of Jn. ‘‘It should never be 
forgotten that ἀγάπη is a word born within the bosom of revealed religion: it 
occurs in the Septuagint ; but there is no example of its use in any heathen 
writer whatever” (Trench, Syz. xii.). This is not true of ἀγαπᾷν and ἀγαπά- 
few, which are common in class. Grk. But Christianity has ennobled the 
meaning of both ἀγαπᾷν and φιλεῖν, with their cognates : ἐρᾷν, which is scarcely 
Capable of such advancement, does not occur in N.T. See on xi. 42, the only 
place where ἀγάπη occurs in Lk. Deissmann, Szd/e Studzes, p. 198. 


τοὺς ἐχθρούς. For the combination with rots μισοῦσιν comp. 
1. 713; Ps. xvii. 18, cvi. 10; and for the fourfold description of 
enmity comp. ver. 22. In Mt. v. 44 we have only enemies and 
persecutors according to the best texts; and as καλῶς ποιεῖτε τοὺς 
μισ. ὑμᾶς (note the acc.) is not genuine there, this is the only 
passage in which καλῶς ποιεῖν -- “benefit, do good fo”: comp. 
καλῶς εἰπεῖν (ver. 26), and contrast Mt. xii. 12; Mk. vii. 37; Acts 
ΧΗΣ 5, τ Core vil..'37,°°38 ;Phil. ‘iv:! rq; 745 || 9: ΠΟ eames 
1. τῷ; 3 Jn. 6.---τοῖς μισοῦσιν. For the dat. comp. τοῖς προφήταις 
(ver. 23) and τοῖς ψευδοπροφήταις (ver. 26). See the expansion of 
this principle Rom. xi. 17-21; 1 Thes. v. τ τ ΠΟ ἢ 
Comp: Exod. xxii. 4; Job xxxi. 29; “Prov. “xvilie’s; ΧΙ ΤΠ 
xxv. 21. See detached note on ¢he relation of Rom. xii.—xiv. to the 
Gospels at the end of Rom. xiii. 

28. εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς. In class. Grk. εὐλογεῖν 
means “praise, honour,” whether gods or men: comp. 1. 64, ii. 28; 
Jas. ili. 9. The meaning “invoke blessings upon” is confined to 
LXX and N.T. (Gen. xiv. 19, xxii. 17, xlvili.g; Rom. xii. 14; 
Acts iil. 26). 


In class. Grk. καταρᾶσθαι is followed by a dat. (Hom. Hdt. Xen. Dem.), 
as in Ep. Jer. 65: but in N.T. by an acc. (Mk. xi. 21; Jas. iii. 9); and the 
interpolation Mt. v. 44.—For προσεύχεσθε περί we might have expected 7p. 
ὑπέρ, and the MSS. here and elsewhere are divided between ὑπέρ and περί 
(Gal. i. 43 Col. i. 3; Rom. i. 8). But comp. Acts viii. 15; Heb. xiii. 18; 
Col. iv. 3. Win. xlvii. 1. 2, p. 478. 








VI. 28-30.] THE MINISTRY IN GALILEE 185 


τῶν ἐπηρεαζόντων buds. Aristotle defines ἐπηρεασμός as ἐμπο- 
δισμὸς ταῖς βουλήσεσιν, οὐχ ἵνα τι αὑτῷ, ἀλλ᾽ ἵνα μὴ ἐκείνῳ (Rhett, 
li. 2. 3). Itis “spiteful treatment.” 


29, 30. Whereas vv. 27, 28 refer to the active ἀγάπη which returns good 
for evil, these refer rather to the passive μακροθυμία, which never retaliates, 
The four precepts here given are startling. It is impossible for either govern- 
ments or individuals to keep them. A State which endeavoured to shape its 

olicy in exact accordance with them would soon cease to exist; and if 
individuals acted in strict obedience to them society would be reduced to 
anarchy. Violence, robbery, and shameless exaction would be supreme. The 
inference is that they are not precepts, but illustrations of principles. They are 
in the form of rules; but as they cazmot be kept as rules, we are compelled to 
look beyond the letter to the spirit which they embody. If Christ had given 
precepts which could be kept literally, we might easily have rested content with 
observing the letter, and have never penetrated to the spirit. What is the spirit? 
Among other things this :—that resistance of evil and refusal to part with our 
ΕἸ must never be a fersonal matter: so far as we are concerned we must 

e willing to suffer still more and to surrender still more. It is right to with- 
stand and even to punish those who injure us: but in order to correct them and 
protect society ; not because of any personal amzmus. It is right also to with- 
hold our possessions from those who without good reason ask for them; but in 
order to check idleness and effrontery ; not because we are too fond of our 
possessions to part with them. So far as our personal feeling goes, we ought to 
be ready to offer the other cheek, and to give, without desire of recovery, 
whatever is demanded or taken from us. Love knows no limits but those 
which love itself imposes. When love resists or refuses, it is because com- 
pliance would be a violation of love, not because it would involve loss or 
suffering. 


29. τῷ τύπτοντί ce ἐπὶ τὴν σιαγόνας A violent blow with the 
fist seems to be meant rather than a contemptuous slap, for 
σιαγών means “jaw-bone” (Judg. xv. 15, 16; Ezek. xxix. 4; 
Mic. v. 1; Hos. xi. 4). In what follows also it is an act of 
violence that is meant; for in that case the upper and more 
valuable garment (ἱμάτιον) would be taken first. In Mt. v. 40 the 
spoiler adopts a legal method of spoliation (κριθῆναι), and takes 
the under and less indispensable garment (χιτῶνα) first. See on 
lil, rr and comp. Jn. xix. 23. 

Here only do we find τύπτειν ἐπί c. acc. In class. Grk. ¢. gen., e.g. 
ἐπὶ κόρρης τύπτειν or πατάσσειν (Plato, Gorg. 486 C, 508 D, 527 A). Some- 
times we have eis (Mt. xxvii. 30), which some MSS, read here and xviii. 12. 
Comp. Xen. Cyr. v. 4. 5. So also κωλύειν ἀπό is not common, Comp. οὐ 
μὴ κωλύσει τὸ μνημεῖον αὐτοῦ ἀπὸ σοῦ (Gen. xxiii, 6) and ἀπὸ σοῦ κωλύων 
(Xen. Cyr. i. 3. 11, iii, 3. 51). The more usual constr. both in N.T. and 
class. Grk. is either acc. and inf. (xxiii. 2; Acts xvi. 6, xxiv. 23) or acc. of 
pers. and gen. of thing (Acts xxvii. 43). Note that αἴρειν does not mean 
simply ‘‘ take,” which is λαμβάνειν, but either ‘take up” (v. 24, ix. 23) or 
‘take away ” (xix. 24, xxiii. 18). 

30. παντὶ αἰτοῦντί σε δίδου. There is no παντί in Mt. v. 42, 
and this is one of many passages which illustrate Lk.’s fondness 
for πᾶς (ver. 17, Vii. 35, ix. 43, xi, 4). The παντί has been 
differently understood. ‘No one is to be excluded, not even 





186 TIIE GOSPEL ACCORDING TO 5. LUKE [VI 80, 81. 


one’s enemies ” (Meyer, Weiss). Omi fetenti te tribue, non omnia 
petenti ; ut id des, quod dare honeste et juste potes (Aug.). Neither 
remark is quite right. Our being able to give juste et honeste 
depends not only on what is asked, but upon who asks it. Some 
things must not be conceded to any one. Others ought to be 
given to some petitioners, but not to all. In every case, however, 
we ought to be zwze//img to part with what may be lawfully given 
to any. The wish to keep what we have got is not the right motive 
for refusing. 

δίδου, καὶ ἀπὸ τοῦ αἴροντος τὰ σὰ μὴ ἀπαίτει. The pres. in all 
three cases implies continual action, making a practice of it. 
‘Continually give, and from him who continues to take away thy 
goods do not continue to ask them again.” For atpew in the sense 
of “take as one’s own, appropriate,” comp. xi. 52, xix. 21; Mk. 
xv. 24. It does not imply that violence is used. But the μὴ 
ἀπαίτει implies that hitherto asking them back has been usual. 
The verb ἀπαιτεῖν is peculiar to Lk. in N.T. (xii. 20: comp. Wisd. 
xv. 8; Ecclus. xx. 15; Hdt. i. 3. 2). Prof. Marshall thinks that 
we have here another instance of different translation of the same 
Aramaic, and that Lk.’s aipovros and Mt.’s δανείσασθαι may repre- 
sent the same word ; also Lk.’s ἀπαίτει and Mt.’s ἀποστραφῇς. See 
on Υ͂. 21 and viii. 15. See Hastings, D.Z. i. p. 68. 

81. καὶ καθὼς θέλετε. The καί introduces the general principle 
which covers all these cases: ‘and in short, in a word.” How 
would one wish to be treated oneself if one was an aggressor? 
How ought one to wish to be treated? But obviously the principle 
covers a great deal more than the treatment of aggressors and 
enemies. In Tobit iv. 15 we have, ‘Do that to no man which 
thou hatest” ; but this purely negative precept, which was common 
with the Rabbis, falls immeasurably short of the positive command 
of Christ. Isocrates has ἃ πάσχοντες ὑφ᾽ ἑτέρων ὀργίζεσθε, ταῦτα ᾿ 
τοῖς ἄλλοις μὴ ποιεῖτε, and the Stoics said, Quod tibi fieri non οἵδ, 
alteri ne feceris; and the same is found in Buddhism. In the 
Διδαχή, i. 2, and Apost. Const. vil. 2. 1, we have both the positive 
and the negative form. Cod. D, Iren. (iii. 12. 14), Cypr. (Zest. 
iii. 119) and other authorities insert the negative form Acts xv. 29. 
How inadequate the so-called Rabbinical parallels to the Sermon 
on the Mount are, as collected by Winsche and others, has been 
shown by Edersheim (2. & Z: i. p. 531). Note the καθώς, ‘even 
as, precisely as”: the conformity is to be exact. For θέλειν ἵνα 
comp. Mt. vil. 12; Mk. vi. 25, ix. 30, x. 35; Jn. xvii. 24, and see 
on iv. 3. The καὶ ὑμεῖς before ποιεῖτε is omitted by B and some 
Latin texts. ‘ Do likewise” occurs only here, iii. 11, and x. 37. 

32-35. Interested affection is of little account: Christian love 
is of necessity disinterested ; unlike human love, it embraces what 
is repulsive and repellent, - 








VI. 32-35.] THE MINISTRY IN GALILEE 187 


82. ποία ὑμῖν χάρις. “ What kind of thank, or favour, have 
you?” This may be understood either of the gratitude of the 
persons loved or of the favour of God. The latter is better, and is 
more clearly expressed by τίνα μισθὸν ἔχετε; (Mt. v. 46). Other- 
wise there does not seem to be much point in of ἅἁμαρτωλοίί For 
χάρις of Divine favour comp. i. 30, li. 40, 52; Acts vii. 46. 

καὶ γάρ. ‘‘For even”; zam etiam. Comp. Mt. viii. 9; Mk. vii. 28?, 
X. 45; Jn. iv. 45; 1 Cor. xii. 14; and see Ellicott on 2 Thes. iii. 10; Meyer 
on 2 Cor. xiii. 4. Syr-Sin. omits the clause. 

33. Here only is ἀγαθοποιεῖν found with an acc. after it. It does not 
occur in profane writers, and elsewhere in N.T. is absolute: vv. 9, 35; Mk. 
Mm 4; 1 bet. 1| 15, 20, 1115 6, 175-3 Jn. 11. But in 1 Pet. and, 3 Jn. it 1s 
used of doing what is right as opposed to doing what is wrong, whereas in 
Lk. and Mt. it is used, as in LXX, of helping others as opposed to harm- 
ing them: Num. x. 32; Jud. xvii. 13 (Cod. B ἀγαθυνεῖ) ; Zeph. i. 12, 
Hatch, 426/. Grk. p. 7; but see Lft. on Clem. Rom. Cov. ii. p. 17. 

For ἁμαρτωλοί Mt. has in the one case τελῶναι and in the 
other e6vixot. Of course both “publicans” and “heathen” are 
here used in a moral sense, because of their usual bad character ; 
and Weiss confidently asserts that Lk. is here interpreting, while 
Mt. gives the actual words used. But it is possible that Mt., 
writing as a Jew, has given the classes who to Jews were sinners 
κατ᾽ ἐξοχήν instead of the general term. 

84. This third illustration has no parallel in Mt., but see Mt. 
v. 42; and comp. Prov. xix. 17. 


davionre. The texts are divided between this form, davelonre, δανείζητε, 
and davelfere. In N.T. davlfw is to be preferred to davelfw, which is the 
class. form. The verb means to ‘‘lend upon z#/erest,” whereas κίχρημι 
indicates a friendly loan; and therefore 7a toa would include both interest 
and principal. 

ἀπολάβωσιν. “ Receive as their due, receive back,” or perhaps 
“receive zz full” ; comp. ἀπέχω in ver. 24, and see Lft. on Gal. iv. 
5; also Ellicott and Meyer. The phrase ἀπολ. τὰ ἴσα need not 
mean more than “receive equivalent services,” but more probably 
it refers to repayment in full: comp. ἐρανίζω and ἀντερανίζω. 

85. πλήν. See on ver. 24. “ Auz, when this kind of interested 
affection has been rejected as worthless, what must be aimed at is 
this.” Note the pres. imperat. throughout: “ Haditwally love, do 
good, and lend”; also that Christ does not change the word 
davilere, nor intimate that it does not here have its usual meaning 
of lending on interest. 

μηδὲν ἀπελπίζοντες. The meaning of this famous saying de- 
pends partiy upon the reading, whether we read μηδέν or pydeva,! 


1 The external evidence stands thus— 
For μηδέν ἀπ. ABLRXT Aetc., Latt. Syr-Harcl.? Boh. 
For μηδένα ἀπ. N=ZII*, Syrr. Tisch. is almost alone among recent 
editors in preferring μηδένα ; WH. and RV. place in the margin, 





188 THE GOSPEL ACCORDING TO 5. LUKE [VI. 38. 


but mainly upon the interpretation of ἀπελπίζοντες. All English 
Versions previous to RV. adopt the common view that ἀπελπ. 
means “hoping for in return,” a meaning which is without example, 
but which is supposed to be justified by the context, or rather by 
the corrupted context. Thus Field argues: “ No doubt this use of 
the word is nowhere else to be met with; but the context is here 
too strong for philological guibbles (!). ‘If ye lend to them παρ᾽ ὧν 
"EATIIZETE ᾿ΑΠΟλαβεῖν, what thank have ye?’ ‘Then follows the 
precept: ‘ Lend μηδὲν “AITLEATIZONTES,’ which can by no possi- 
bility bear any other meaning than μηδὲν ἐλπίζοντες ἀπολαβεῖν ἢ 
(Otium Norv. 111. p. 40). The argument would be precarious, even 
if the facts were as stated ; but the true reading is rap’ dv ἐλπίζετε 
λαβεῖν (8 B LB, Justin), and therefore the whole falls to the ground. 
The usual meaning of ἀπελπίζω, “1 give up in despair,” makes 
excellent sense ; either “despairing of nothing,” or “‘ despairing of 
no one” (μηδένα). “ Despairing of nothing” or “ never despairing ” 
may mean either “never doubting that God will requite you,” or 
“never despairing about your money.” ‘The latter meaning 15 
almost identical with “ despairing of no one,” z.e. “never doubting 
that your debtor will pay.” But it has been suggested that μηδένα 
may be zeut. p/ur., on the authority of Steph. Zhesaur. v. col. 962 
[iii. col. 3645]. If this were correct, the two readings would have 
the same meaning. On the authority of a single passage in the 
Anthologia Paiatina (11. 114, p. 325, Brunck), Liddell and Scott 
give ἀπελπίζω a transitive meaning, “causing to despair”; but 
there ἄλλον ἀπελπίζων (of an astrologer who said that a person had 
only nine months to live) may mean “giving him up in despair” : 
comp. Polyb. 11. 54. 7. Therefore we may safely abandon the 
common interpretation and render “giving up nothing in despair” 
or “never despairing.” Comp. ἐπὶ φίλον ἐὰν σπάσῃς ῥομφαίαν, μὴ 
ἀπελπίσῃς (Ecclus. xxii. 21); 6 δὲ ἀποκαλύψας μυστήρια ἀπήλπισε᾽ 
(xxvii. 21); τὰ Kar’ αὐτὸν ἀπελπίσας (2 Mac. ix. 18), of Antiochus 
when stricken with an incurable disease. Galen often uses the 
verb of desperate cases in medicine; see Hobart, p. 118, and Wetst.! 
D and many early Latin texts have zzhzl desperantes. See the valuable 

note in Wordsworth’s Vulgate, p. 344. But he thinks it Aoss¢b/e that Lk. 


may have written ἀπελπίζειν for ἐλπίζειν ἀπό on the analogy of ἀπεσθίειν for 
ἐσθίειν ἀπό and ἀπολαβεῖν for λαβεῖν ἀπό. 


1 What mischief the common interpretation (sanctioned by the Vulgate, #zhal 
inde sperantes) has wrought in Europe is strikingly shown by Dollinger (Aéa- 
demische Vortrage, i. pp. 223 ff. ; Studies in European History, pp. 224 ff.) 
On the strength of it Popes and councils have repeatedly condemned the taking 
of any interest whatever for loans. As loans could not be had without interest, 
and Christians were forbidden to take it, money-lending passed into the hands 
of the Jews, and added greatly to the unnatural detestation in which Jews were 
held. The paradox that Christians may not take interest has been revived by 
Ruskin. See Morfill and Charles, Book of the Secrets of Exoch, p. 58, 








vi. 35-38. | THE MINISTRY IN GALILEE 189 


ἔσεσθε υἱοὶ Ὑψίστου. In Mt. v. 9 peacemakers are called υἱοὶ 
Θεοῦ. The moral likeness proves the parentage. Just as in vv. 
32, 33 Lk. has the generic ἅμαρτωλοί where Mt. has the specific 
τελῶναι and ἐθνικοί, so here we have “ὦ: kind towards the unthank- 
ful and evil” instead of “ maketh His sun to rise on the evil and the 
good, and sendeth rain on the just and the unjust” (Mt. v. 45). 
For Ὑψίστου comp. 1. 32, 35, 76. 

36, 37. A further development of the principle of Christian 
love. Having told His disciples to cherish no personal animus 
against those who injure them, He now warns them against judging 
others respecting any supposed misconduct. To pose as a general 
censor morum is unchristian. Censoriousness is a transgression of 
the royal law of love, and an invasion of the Divine prerogatives. 
Not only vengeance but judgment belongs to God. And judgment, 
when it is inevitable, must be charitable (ἀπολύετε), directed by a 
desire to acquit rather than to condemn. Comp. 1 Cor. xiil. 4; 
Jas. iv. 11, 12. Hillel said, “ Judge not thy neighbour until thou 
comest into his place” (Ewald, Ast. of Jsrae/, vi. p. 27). See on 
ver. 31. 

The loose citations of these two verses by Clement of Rome (i. 13. 2) and 
Clement of Alexandria (Strom. ii. 18, p. 476, ed. Potter) are interesting. Both 
have the words ὡς χρηστεύεσθε, οὕτως χρηστευθήσεται ὑμῖν immediately before 
ᾧ μέτρῳ, κιτ.λ. They represent γίνεσθε οἰκτίρμονες in Lk., for which Justin 
has γίνεσθε δὲ χρηστοὶ καὶ olkripuoves (Try. xcvi.; Afol. i. 15). Comp. Clem. 
Hom, iii, 57. It is probable that Clem. Alex. here quotes Clem. Rom, uncon- 
sci1ously. 

88. The transition is easy from charity in judging others to 
benevolence in general. Comp. ver. 30 and iii. 11. God remains 
in debt to no man. ‘He giveth not by measure” (Jn. ili. 34), 
nor does He recompense by measure, unless man serves Him by 
measure. Disciples who serve in the spirit of love make no 
such calculations, and are amply repaid. We are here assured of 
this fact in an accumulation of metaphors, which form a climax. 
They are evidently taken from the measuring of corn, and Bengel 
is clearly wrong in interpreting ὑπερεκχυννόμενον of fluids: εἰς τὸν 
κόλπον is conclusive. The asyndeton is impressive. 


The form ὑπερεκχυννόμενον seems to occur nowhere else, excepting as 
v./, Joel ii. 24. The class. form is ὑπερεκχέω. 


δώσουσιν εἰς τὸν κόλπον ὑμών. Who shall give? Not the persons 
benefited, but the instruments of God’s bounty. The verb is 
almost impersonal, “there shall be given,” δοθήσεται. Comp. 
αἰτοῦσιν (xil. 20) and αἰτήσουσιν (xii. 48). The κόλπος is the fold 
formed by a loose garment overhanging a girdle. This was often 
used as a pocket (Exod. iv. 6; Prov. vi. 27; and esp. Ps. Ixxix. 
12; Is. lxv. 6; Jer. xxxii. 18). Comp. Hdt. vi. 125. 5; Liv. xxi. 
18. 10; Hor. Saz. ii. 3. 172, and other illustrations in Wetst. 


190 THE GOSPEL ACCORDING TO 5. LUKE [VI 38-40. 


ᾧ yap μέτρῳ μετρεῖτε. There is no inconsistency, as Weiss 
states (stimmt immer nicht recht), with what precedes; but he is 
right in condemning such interpretations as τῷ αὐτῷ μέτρῳ, οὐ μὴν 
τοσούτῳ (Theophyl.) and eadem mensura in genere sed exuberans 
(Grot.) as evasions. The loving spirit uses no measure in its services; 
and then God uses no measure in requiting. But the niggardly and 
grudging servant, who tries to do just the minimum, receives just 
the minimum in return. In Mk. iv. 24, 25 we have this saying 
with a different application. 

39. The second half of the discourse begins here, and this is 
marked by a repetition of the introductory Εἶπεν. The connexion 
with what precedes perhaps is, that, before judging others, we must 
judge ourselves ; otherwise we shall be blind leaders of the blind. 
This saying occurs in quite another connexion Mt. xv. 14. It 
may easily have been uttered several times, and it is a common- 
place in literature. We are thus shown the manifold application 
of Christ’s sayings, and the versatility of truth. See Wetst. on Mt. 
xv. 14. With the exception of Mk. xii. 12, the phrase εἶπεν παρα- 
βολήν is peculiar to Lk. (xii. 16, xv. 3, xvill. 9, XIX. II, XX. IQ, 
XXi. 29). 

eis βόθῦνον. “Into a pit” rather than “into the ditch,” which 
all English Versions prior to RV. have both here and Mt. xv. 14. 
In Mt. xii. 11 nearly all have “a pit.” The word is a doublet of 
βόθρος, puteus, and is perhaps connected with βαθύς. Palestine is 
full of such things, open wells without walls, unfenced quarries, 
and the like. For ὁδηγεῖν comp. Acts viii. 31; Jn. xvi. 13; Ps. 
KV S p IMEKV: Wd, ὌΧΙ: 3550 Wisd ix) Tes 

40. This again is one of Christ’s frequent sayings. Here the 
connexion seems to be that disciples will not get nearer to the 
truth than the teacher does, and therefore teachers must beware of 
being blind and uninstructed, especially with regard to knowledge 
of self. In xxii. 27 and in Jn. xili. 16 the meaning is that disciples 
must not set themselves above their master. In Mt. x. 24 the 
point is that disciples must not expect better treatment than their 
master. So also in Jn. xv. 20, which was a different occasion. 

κατηρτισμένος δὲ πᾶς ἔσται ὡς ὁ διδάσκαλος αὐτοῦ. The sentence 
may be taken in various ways. 1. Every well instructed disciple 
shall be as his master (AV.). 2. Every disciple, when he has 
been well instructed, shall be as his master. 3. Every disciple 
shall be as well instructed as his master (Tyn. Cran.). But Per- 
fectus autem omnis erit, st sit sicut magister ejus (Vulg.), “ Every one 
shall be perfect, if he be as his master” (Rhem.), Wenn der Jiinger 
ist wie sein Metster, so ist er vollkommen (Luth.), is impossible. 
The meaning is that the disciple will not excel his master; at the 
best he will only equal him. And, if the master has faults, “he 
disciple will be likely to copy them. Syr-Sin. omits. 

















V1. 40-43. ] THE MINISTRY IN GALILEE 19! 


For καταρτίζω, ‘“‘make ἄρτιος, equip,” comp. Mt. iv. 21; Mk. i. 19; 


1 Thes. iii. 10; Gal. vi. 1; Heb. x. 5, xi. 3, xiii. 21. It is a surgical word, 
used of setting a bone or joint: for examples see Wetst. on Mt. iv. 21. There 
is no πᾶς in Mt. x. 24, 25: see on ver. 30. 


41, 42. In order to avoid becoming a blind teacher, whose 
disciples will be no better than oneself, one must, before judging 
and attempting to correct others, correct oneself. Self-knowledge 
and self-reform are the necessary preparation of the reformer, 
without which his work is one of presumption rather than of love. 

41. κάρφος. ‘‘ Anything small and dry”: in class. Grk. usually in plur. 
of chips, twigs, bits of wood, etc. Curtius connects it with σκαρφίον, “a 
splinter” (Grk. Etym. 683); but better with xdppew, ‘to dry up.” In 
Gen. viii. 11 it is used of the olive twig brougnt by the dove. See Wetst. on 
Mt. vii. 3. The δοκός is the ‘‘bearing-beam, main beam,” that which 


receives (δέχομαι) the other beams in a yoof or floor. It is therefore as 
necessarily large as a κάρφος is small. 


κατανοεῖς. “Fix thy mind upon.” It expresses prolonged 
attention and observation. Careful consideration of one’s own 
faults must precede attention to those of others. The verb is 
specially freq. in Lk. (xii. 24, 27, xx. 23; Acts xi. 6, xxvii. 39: 
comp:-Heb, in. 1, χ' 2; Rom: iv. 19). 

42. πώς δύνασαι λέγειν. ‘With what face can you adopt this 
tone of smug patronage?” In Mt. vii. 4 the patronizing ᾿Αδελφέ 
is wanting. 

ἄφες ἐκβάλω. For the simple subj. after ἀφίημι comp. Mt. xxvii. 49; 
Mk. xv. 36. Epict. Dzss. i. 9. 15, ili. 12. 15. In modern Greek it is the 
regular idiom. Win. xli. 4. b, p. 356.—In οὐ βλέπων we have the only 


instance in Lk. of οὐ with a participle: ‘* When thou dost not look at, much 
less anxiously consider” (κατανοῶν) : see small print on i. 20. 


émoxpttdé. The hypocrisy consists in his pretending to be so 
pained by the presence of trifling evil that he is constrained to 
endeavour to remove it. Comp. xiii. 15. That he conceals his 
own sins is not stated; to some extent he is not aware of them. 
The τότε means “then, and not till then”; and the διαβλέψεις is 
neither imperative nor concessive, but the simple future. When 
self-reformation has taken place, then it will be possible to see 
how to reform others. Note the change from βλέπειν to διαβλέ- 
mew; not merely look at, but “see clearly.” In class. Grk. 
διαβλέπω means “look fixedly,” as in deep thought. Plato notes 
it as a habit of Socrates (edo, 86 D). 

43. οὐ γάρ ἐστιν. Codex D and some versions omit the γάρ, 
the connexion with the preceding not being observed. The con- 
nexion is close. A good Christian cannot but have good results 
in the work of converting others, and a bad Christian cannot have 
such, for his bad life will more than counteract his efforts to 
teclaim others. ἡ 





192 THE GOSPEL ACCORDING TO S. LUKE (v1. 43-48. 


The etymological connexion between καρπός (carpo, Herbst, harvest) and 
κάρφος is by no means certain. But if it is a fact, it has no place here. The 
hrase ποιεῖν καρπόν is not classical, but a Hebraism (111. 9, vill. 8, ΧΙ]. 9; Gen. 
1. II, 12; Ps. cvii. 37). By σαπρόν (σήπω) is meant (1) what is ‘rotten, 
putrid,” and (2) what is ‘‘ worthless.” See Wetst. on Mt. vii. 18. A rotten 
tree would produce no fruit ; and fishes just caught would not be putrid (Mt. 
xiii. 48). In both places the secondary meaning is required. 


44, The unreformed can no more reform others than thorns 
and briars can produce figs and grapes. It is by their fruits that 
each comes to be known (γινώσκεται). The identification of the 
many Hebrew words which denote thorny shrubs is a hopeless 
task. Neither the originals nor their Greek representatives can be 
satisfactorily determined (Groser, Zrees and Plants of the Bible, 
p. 172). Elsewhere in N.T. βάτος is used of the burning bush 
(xx. 37; Acts vil. 30, 35; Mk. xii. 26; Exod. iil. 2, 3, 4): in Hom. 
it is a “thorn-bush, bramble” (Od. xxiv. 230). The verb tpvyaw 
is specially used of the vintage (Rev. xiv. 18, 19; Lev. xix. Io, 
XXV. 5, I1; Deut. xxiv. 21). Comp. the similar sayings Jas. iii. 
11, 12, which are probably echoes of Christ’s teaching as remem- 
bered by the Lord’s brother. 

45. This forms a link with the next section. When men are 
natural, heart and mouth act in concert. But otherwise the mouth 
sometimes professes what the heart does not feel. 


46-49. The Judgments which await the Members of the King- 
dom. The Sanction or Warning. Mt. vii. 13-27. This is some- 
times called the Epilogue or the Peroration: but it is not a mere 
summing up. It sets forth the consequences of following, and the 
consequences of not following, what has been enjoined. 


46. The question here asked may be addressed to all dis- 
ciples, none of whom are perfect. The inconsistency of calhng 
Him Lord and yet failing in obedience to Him was found even 
in Apostles. What follows shows that the question applies to 
the whole of Christian conduct. Of the four parables in the latter 
half of the sermon, the first two (the blind leading the blind; the 
mote and the beam) have special reference to the work of correct- 
ing others; the third (the good and bad trees) may be either 
special or general; while the fourth (the wise and foolish builders) 
is quite general. With Κύριε comp. xili. 25; Mt. xxv. 11, 12; 
Jas. i. 22, 26. 

47. For πᾶς ὁ ἐρχόμενος see small print on i. 66, and for 
ὑποδείξω see on ili. 7 and Fritzsche on Mt. iii. 7. 

48. ἔσκαψεν καὶ ἐβάθυνεν καὶ ἔθηκεν θεμέλιον. ‘He dug and 
went deep (not a hendiadys for ‘dug deep’) and laid a founda- 
tion.” The whole of this graphic description is peculiar to Lk. 








VI. 48, 49. | THE MINISTRY IN GALILEE 193 


Robinson stayed in a new house at Nazareth, the owner of which 
nad dug down for thirty feet in order to build upon rock (λ΄ ες. 7a 
Pai. ii. p. 338). The parables in Mt. and Lk. are so far identical 
that in both the two builders desire to have their houses near a 
water-course, water in Palestine being very precious. In Mt. they 
build on different places, the one on the rock and the other on 
the sand, such as is often found in large level tracts by a dry 
water-course. Nothing is said about the wise builder digging 
through the sand till he comes to rock. Each finds what seems 
to him a good site ready to hand. 

πλημμύρης. “A flood,” whether from a river or a sea: and 
hence a flood of troubles and the like. See Jos. Amt. 11. το. 2 
and examples in Wetst. Here only in N.T., and in LXX only 
Job xl. 18 (23). 

οὐκ ἴσχυσεν. “Had not strength to.” The expression is a 
favourite one with Lk. (viii. 43, xill. 24, xiv. 6, 29, xVi. 3, xx. 26; 
Acts vi. 10, xv. 10, xix. 16, 20, xxv. 7, xxvll. 16). For σαλεῦσαι 
comp. Vii. 24, xxi. 26; Acts ii. 25 fr. Ps. xv. 8, iv. 31: freq. in LXX. 


διὰ τὸ καλῶς οἰκοδομῆσθαι αὐτήν. This is certainly the true reading 
(ΝΣ BL 33 157, Boh. Syr-Harcl. marg.). The common reading, τεθεμελίωτο 
γὰρ ἐπὶ τὴν πέτραν (ACD X etc.; Latt. Syrr. Goth. Arm.), is obviously 
taken from Mt. The Ethiopic combines the two readings. Syr-Sin. omits. 


49. 4 προσέρηξεν ὁ ποταμός. Lk. gives only the main incident, 
the river, created by the rain, smiting the house. But Mt. is much 
more graphic: κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταμοὶ καὶ ἔπνευσαν 
οἱ ἄνεμοι καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ. 

συνέπεσεν. ‘It fell in,” ze. the whole fell together in a heap: 
much more expressive than ἔπεσεν, which some texts (A C) here 
borrow from Mt. 

ἐγένετο τὸ ῥῆγμα. To harmonize with προσέρηξεν. This use of 
ῥῆγμα for “ruin” (so first in Rhem.) seems to be without example. 
In class. Grk. it is used of bodily fractures or ruptures, and also of 


clothes ; so also in 1 Kings xi. 30, 31; 2 Kings ii. 12. But Amos 


vi. 11 of rents in a building, πατάξει τὸν οἶκον τὸν μέγαν θλάσμασιν, 
καὶ τὸν οἶκον τὸν μικρὸν paypacw. Hobart contrasts the βροχή, 
προσέκοψαν, ἔπεσεν, and πτῶσις of Mt. with the πλήμμυρα, προσέρ- 
ρηξἕεν, συνέπεσεν, and ῥῆγμα of Lk., and contends that the latter 
four belong to medical phraseology (pp. 55, 56). 

The μέγα, like μεγάλη in Mt., comes last with emphasis. 
Divine instruction, intended for building up, must, if neglected, 
produce disastrous ruin. The κεῖται εἰς πτῶσιν (il. 34) is fulfilled. 
The audience are left with the crash of the unreal disciple’s house 
sounding in their ears. 


Similar Rabbinical sayings are quoted, but as coming from persons who lived 
after A.D. 100, by which time Christ’s teaching had filtered into both Jewish 


13 





194 THE GOSPEL ACCORDING TO 5. LUKE [VI. 49-VIZ. 2 


and pagan thought. ‘‘ Whosesoever wisdom is above his works, to what is he 
like? Toa tree whose branches are many and its roots few. Then the wind 
cometh and rooteth it up and turneth it over. And, whosesoever works are 
above his wisdom, to what is he like? To a tree whose branches are few and 
its roots many. Though all the winds come upon it, they move it not from its 
place” (Afishna, Pirge aboth, 111. xxvii.). And again, ‘‘To whom is he 
like, that with many merits uniteth great wisdom? To him who first layeth 
granite blocks and then bricks. Though ever so mighty floods wash round the 
building, yet they cannot make it give way. But to whom is he like, who 
knoweth much and fulfilleth little? To him who layeth the foundation with 
bricks, which are disturbed by the least water (Adoth R. Nathan, xxiii.). See 
Edersh, 2. & 7: i. pe 540; Nicholson on Mt. vii. 24. 


VII. 1. The division of the chapters is misleading. This 
verse forms the conclusion of the preceding narrative quite in 
Lk.’s manner. “Comp. iv. 30, 37, 44, ν. Ii, 16, 26, vis Τὴ δ 
It is not the introduction to what follows, for Jesus must have 
been in Capernaum some time before the centurion heard about 
Him. Lk. says nothing about the impression which the discourse 
made upon the people (Mt. vii. 28), or about their following Him 
(Mt. viii. 1). 


Ἐπειδὴ ἐπλήρωσεν πάντα τὰ ῥήματα αὐτοῦ, This is the only place in 
N.T. in which ἐπειδή is used in the temporal sense of ‘‘after that, when 
now.” Hence ᾿Επεὶ δέ is found in many texts. K has ᾿Επειδὴ δέ, while Ὁ 
has Kal ἐγένετο ὅτε. In the causal sense of ‘‘since, seeing that,” ἐπειδή 
occurs only in Lk. and Paul (xi. 6; Acts xiii. 46, xiv. 12, xv. 243; 1 Cor. 
i. 21, 22, xiv. 16, xv. 21). See Ellicott on Phil. 11, 26. For ἐπλήρωσε, 
‘*completed,” so that no more remained to be said, comp. Acts xii. 25, 
ΧΗ 25, xiv. 26, xix. 21. 

els τὰς ἀκοὰς τοῦ λαοῦ. The εἰς marks the direction of what was said: 
comp. i. 44, iv. 44; Acts xi. 22, xvii. 20. Both in bibl. Grk. and in class, 
Grk. ἀκοή has three senses. 1. ‘‘The thing heard, report” (1 Sam. ii. 24; 
1 Kings ii. 28; Jn. xii. 38; Rom. x. 16). 2. ‘*The sense of hearing” 
(2'Sam. xxil. 45.2 Job xlii.5 5, 1 Cor. xi. 175 2 Pet. 1. 8» 23 ouibereane 
(Mk. vii. 35; Heb. v. 11; 2 Mac. xv. 39). 


2-10. The healing of the Centurion’s Servant at Capernaum. 
Mt. viii. 5-13. Mt. places the healing of the leper (Lk. v. 12-14) 
between the Sermon on the Mount and the healing of the cen- 
turion’s slave. This centurion was a heathen by birth (ver. 9), and 
was probably in the service of Antipas. He had become in some 
degree attracted to Judaism (ver. 5), and was an illustration of the 
great truth which Lk. delights to exhibit, that Gentile and Jew 
alike share in the blessings of the kingdom. The anima naturaliter 
Christiana of the man is seen in his affection for his slave. 

2. ἤμελλεν τελευτᾷν. ‘‘ Was on the point of dying,” and would 
have done so but for this intervention (Acts xil. 6, xvi. 27, etc.). 
Burton, ὃ 73. For ἔντιμος, “held in honour, held dear,” comp. 
xiv. 8; Phil. a. 20; τ Pet. ti 4. 6; Is. χχυ τον ΠΕ ΓΙ 
explains why this deputation of elders came. 








vit. 3-6.] THE MINISTRY IN GALILEE 198 


3. ἀπέστειλεν πρὸς αὐτὸν πρεσβυτέρους. These elders (no 
article) would be leading citizens ; but they need not be identified 
with the ἀρχισυνάγωγοι (vill. 49, xili. 14 ; Acts xiii. 15, xviii. 8, 17), 
as Godet formerly advocated. The compound διασώζειν, ‘to 
bring safe through,” is almost peculiar to Lk. in N.T. (Acts 
XXill. 24, XXVii. 43, 44, xxvili. 1, 4; Mt. xiv. 36; 1 Pet. ili. 20). 

4. ot δὲ mapayevopevor. A favourite verb (ver. 20, vill. 19, 
xi. 6, xii. 51, Xlv. 21, xix. 16, xxil. 52; and about twenty times in 
Acts): elsewhere in N.T. eight or nine times, but very freq. in 
LXX. 


ἄξιός ἐστιν ᾧ παρέξῃ τοῦτο. ‘‘He is worthy that Thou shouldest do 
this for him”; 2 sing. fut. mid. The reading παρέξει (GT A) is 3 sing. fut. 
act. and must not be taken as analogous to the exceptional forms ole, ὄψει, 
and βούλει. But beyond doubt παρέξῃ (NA ΒΟ Ὁ Καὶ Ξ etc.) is the correct 
reading, 


5. ἀγαπᾷ yap τὸ ἔθνος ἡμῶν. This would hardly be said of one 
who was actually a proselyte. He had learned to admire and 
respect the pure worship of the Jews and to feel affection for the 
people who practised it. This would be all the more likely if he 
were in the service of the Herods rather than that of heathen 
Rome. See Hastings, D.B. i. p. 366. 

τὴν συναγωγὴν αὐτὸς φκοδόμησεν ἡμῖν. “Αἴ his own expense he 
built us our synagogue,” the one which we have; not “a syna- 
gogue” (AV.). Had Capernaum only one synagogue? 


If 7e// Him represents Capernaum, and if the ruins of the synagogue there 
are from a building of this date, they show with what liberality this centurion 
had carried out his pious work. But it is doubtful whether the excellent work 
exhibited in these ruins is quite so early as the first century. The centurions 
appear in a favourable light in N.T. (xxiii. 47; Acts x. 22, xxii, 26, xxiii. 17, 
23, 24, xxiv. 23, xxvii. 43). Roman organization produced, and was maintained 
by, excellent individuals, who were a blessing to others and themselves. As 
Philo says, after praising Petronius the governor of Syria, τοῖς δὲ ἀγαθοῖς ἀγαθὰς 
ὑπηχεῖν ἔοικε γνώμας ὁ Θεὸς δ ὧν ὠφελοῦντες ὠφεληθήσονται (Leg. ad Cazum, 

“Ὁ. 1027, ed. Gelen.). Augustus had recognized the value of synagogues in 
maintaining order and morality. Hastings, D.C.G. art. ‘‘Capernaum.” 


6. οὐ μακράν. Comp. Acts xvii. 27. The expression is 
peculiar to Lk., who is fond of οὐ with an adj. or adv. to express 
his meaning. Comp. οὐ πολλοί (xv. 13; Acts i. 5), οὐ πολύ (Acts 
XXVii. 14), οὐκ ὀλίγος (Acts xii. 18, xiv. 28, xv. 2, xvil. 4, 12, 
XIX. 23, 24, XXVii. 20), οὐκ ὃ τυχών (Acts xix. II, XXVill, 2), οὐκ 
ἄσημος (Acts xxi. 39), οὐ μετρίως (Acts xx. 12). 

ἔπεμψεν φίλους. Comp. xv. 6, Acts x. 24. Mt. says nothing about 
either of these deputations, but puts the message of both into the 
mouth of the centurion himself, who comes in person. In Lk. the 
man’s humility and faith prevail over his anxiety as soon as he sees 
that the first deputation has succeeded, and that the great Rabbi 


196 THE GOSPEL ACCORDING TO 5. LUKE [VII 6-9. 


and Prophet is really coming to him. Therefore he sends the 
second deputation to say that he is not worthy of a visit, and that 
the visit is not necessary. 

Κύριε, μὴ σκύλλου. “Lord, cease to trouble Thyself.” The 
verb is a marked instance of the tendency of words to become 
weaker in meaning: oxvAAw (σκῦλον, xl. 22) is τ. “flay”; 2. 
mangle”5* 3.) ‘vex, “annoy” (vill. 49; Mk. -v. «355 Mela ago): 
See Expositor, 1st series, 1876, iv. pp. 30, 31. What follows 
seems to show that the centurion was not a proselyte. The house 
of a Gentile was polluting to a Jew; and therefore οὐ γὰρ ἱκανός 
εἶμι, k.7.., 1S quite in point if he was still a heathen. But it ‘is 
rather strong language if he had ceased to be a heathen. For ἵνα 
after ἱκανός see Burton, ὃ 216. 

7. εἰπὲ λόγῳ, καὶ ἰαθήτω ὁ παῖς pou. Lit. “Say with a word, 
and let my servant be healed.” ‘The word is to be the instrument 
with which the healing is to take place, instead of Jesus’ coming in 
person: comp. Acts 11. 40 and Gal. vi. τι. There is no doubt 
that 6 παῖς μου means “ my servant.” ‘This use is found in N.T. 
(xil. 45, xv. 26; Mt. viii. 6, 8, 13), and is very freq. in LXX and in 
class. Grk. 


It has been contended that in Mt. viii. 6, 8, 13 παῖς must mean ‘‘son,” 
because the centurion calls his servant δοῦλος in ver. 9: as if it were improbable 
that a person in the same conversation should speak sometimes of his ‘‘ servant ” 
and sometimes of his ‘‘ boy.” In both narratives wats and δοῦλος are used as 
synonyms ; and it is gratuitous to suppose that in using δοῦλος Lk. has misin- 
terpreted the παῖς in the source which he employed. Comp. xv. 22, 26. Here 
ὁ παῖς μου is more affectionate than ὁ δοῦλός μου would have been. 


8. ἐγὼ ἄνθρωπός εἶμι ὑπὸ ἐξουσίαν tacodpevos. The εἰμι 
must not be united with τασσόμενος and made the equivalent of 
τάσσομαι: τασσόμενος is adjectival. Thus, “ For I am a man who 
is habitually (pres. part.) placed under authority.” But, “For I 
am an ordinary person (ἀνθρωπος), and a person in a dependent 
position” is rather an exaggeration of the Greek. Comp. ὑπὸ τὴν 
τοῦ βασιλέως ἐξουσίαν πεσεῖν (2 Mac. 11. 6). The καὶ yap shows 
the intimate connexion with what precedes, εἰπὲ λόγῳ καὶ ἰαθήτω: 
see on vi. 32. “1 know from personal experience what a word 
from one in authority can do. A word from my superiors secures 
my obedience, and a word from me secures the obedience of my 
subordinates. Thou, who art under no man, and hast authority 
over unseen powers, hast only to say a word and the sickness is 
healed.” Perhaps ἄνθρωπος hints that Jesus is superhuman. 
Evidently ὑπὸ ἐξουσίαν τασσόμενος means that, if an inferior can 
give effective orders, much more can a superior do so. It is the 
certainty of the result zzthout personal presence that is the point. 

9. ὁ Ἰησοῦς ἐθαύμασεν αὐτόν. This is stated in both narratives. 
Comp. Mk. vi. 6. Thosé who are unwilling to admit any limita- 





VI. 9, 10.] THE MINISTRY IN GALILEE 197 


tions in Christ’s knowledge have to explain how wonder is com- 
patible with omniscience. One limitation is clearly told us by 
Himself (Mk. xiii. 32); so that the only question is how far such 
limitations extend. See on ii. 46, 52, and xvii. 14. Note the 
solemn Λέγω ὑμῖν, and comp. ver. 28, x. 12, 24, ΧΙ. 8, 9, 51, etc. 

οὐδὲ ἐν τῷ ᾿Ισραὴλ τοσαύτην πίστιν εὗρον. This again points to 
the centurion being still a heathen. Nowhere among the Jews had 
He found any one willing to believe that He could heal without 
being present. It is natural that Lk. should express this preference 
for a Gentile more strongly than Mt., who has zap’ οὐδενὶ τοσαύτην 
πίστιν ἐν τῷ Ἰσραὴλ εὗρον. Lk. here omits the remarkable passage 
Mt. viii. 11, 12; but he gives it in quite a different connexion 
xiii. 28, 29. Such teaching, so necessary and so unwelcome to the 
Jews, may easily have been repeated. 

10. ὑποστρέψαντες. See oni. 56 and iv. 14. Lk.’s ὑγιαίνοντα is 
stronger than the ἰάθη of Mt. ‘The servant was not only cured, but 
“in good health.” Von modo sanum, sed santtate utentem (Beng.) 
Hobart remarks that Lk. “is the only N.T. writer who uses ὑγιαίνειν 
in this its primary sense, ‘to be in sound health,’ with the exception 
of S. John, 3 Ep. 2. For this meaning it is the regular word in 
the medical writers” (p. 10). See on v. 31 and comp. xv. 27. 
Here and vy. 31 Vulg. has samus ; in xv. 27, salvus. 


The identification of this miracle with that of the healing of the son of the 
royal official (βασιλικός) in Jn. iv. is not probable: it involves an amount of 
misinformation or carelessness on one side or the other which would be very 
startling. Irenzeus seems to be in favour of it; but ‘‘ centurion ” with him may 
be a slip of memory ora misinterpretation of βασιλικός. Origen and Chrysostom 
contend against the identification. Is there any difficulty in supposing that on 
more than one occasion Jesus healed without being present? The difficulty is 
to explain one such instance, without admitting the possession of supernatural 
powers: this Strauss has shown, and the efforts of Keim and Schenkel to 
explain it by a combination of moral and psychical causes are not satisfying. 
There is no parallel to it in O.T., for (as Keim points out) the healing of 
Naaman is not really analogous. 


11-17. §The Raising of the Widow’s Son at Nain. Because 
Lk. alone records it, its historical character has been questioned. 
But there were multitudes of miracles wrought by Christ which 
have never been recorded in detail at all (iv. 23, 40, 41, vi. 18, 19; 
Jn. ii. 23, iv. 45, Vil. 31, xii. 37, XX. 30, xxl. 25), and among these, 
as ver. 22 shows, were cases of raising the dead. We must not 
attribute to the Evangelists the modern way of regarding the raising 
of the dead as a miracle so amazing, decause so difficult to perform, 
that every real instance would necessarily become widely known, 
and would certainly be recorded by every writer who had knowledge 
of it. Toa Jew it would be hardly more marvellous than the heal- 
ing of a leper; and to one who believes in miracles at all, dis- 
tinctions as to difficulty are unmeaning. It is not unreasonable to 





198 THE GOSPEL ACCORDING TO S. LUKE [VI 10-12, 


suppose, either that this event never came to the knowledge of the 
other Evangelists, or that, although they knew of it, they did not 
see the necessity for recording it. It is worth noting that nearly all 
recorded instances of raising the dead were performed for women 
(1 Kings xvii. 23; 2 Kings iv. 36; Jn. xi. 22, 32; Acts ix. 41; 
Heb. xi. 35). 


11. ἐν τῷ ἑξῆς. It is not easy to decide between the reading ἐν τῷ ἑξῆς, 
sc. χρόνῳ (ABR), and ἐν τῇ ἑξῆς, sc. ἡμέρᾳ (NCD). On the one hand, Lk, 
elsewhere, when he writes ἐν τῷ, has καθεξῆς (viii. 1) ; on the other, when he 
writes τῇ ἑξῆς, he does not prefix ἐν (ix. 37; Acts xxi. I, xxv. 17, xxvii. 18). 
The less definite would be more likely to be changed to the more definite than 
vice versa. Thus the balance both of external and internal evidence is in 
favour of ἐν τῷ ἑξῆς, and we must not limit the interval between the miracles 
toasingle day. In N.T. ἑξῆς is peculiar to Lk. (ix. 37 ; Acts xxi, I, xxv. 17, 
xxvii. 18). Soalso is ws ἤγγισεν (v. 12, xv. 25, xix. 20, 41). 


Natv. The place is not mentioned elsewhere in Scripture; and 
the village of that name in Josephus (B._//. iv. 9. 4) is on the other 
side of the Jordan, and cannot be the same. ZD.C.G. art. “ Nain.” 


A hamlet called Vezx was found by Robinson about two miles west of 
Endor, on the north slope of Little Hermon, which is where Eusebius and 
Jerome place it; and it would be about a day’s journey from Capernaum, 
‘* One entrance alone it could have had, that which opens on the rough hillside 
in its downward slope to the plain” (Stanley, Sz. & Pal. p. 357) ; so that the 
very path on which the two companies met can be identified. About ten 
minutes’ walk on the road to Endor is a burying-place which is still used, and 
there are many tombs cut in the rock. Robinson, Fad. iii. p. 469; 4101, Res. 
ii. 361; Thomson, Land & Book, p. 445; Tristram, Land of /srael, p. 127. 
The expression, πόλιν καλουμένην Naty, looks as if Lk. were writing for those 
who were not familiar with the country ; comp. i. 26, 39, iv. 31. See on vi. 15. 


ot μαθηταὶ αὐτοῦ. Including more than the Twelve; vi. 13. 
See on ΧΙ. 29. 

12. καὶ ἰδοὺ ἐξεκομίζετο τεθνηκώς. ‘‘ Behold there was being 
carried out a dead man.” Or, “there was being carried out dead 
the only son,” etc. The καί introduces the apodosis of ὡς δὲ 
ἤγγισε, and must be omitted in translation: “then” would be too 
strong. See ony. 12. The compound verb occurs here only in 
N.T. and nowhere in LXX. It is equivalent to ἐκφέρειν (Acts v. 
6, 9, 10) and efferre, and is used of carrying out to burial, Polyb. 
xxxv. 6. 2; Plut. 4915, xxi.; Cie. xlii. In later Gk. ἐκκομιδή is 
used for ἐκφορά of burial. With τεθνηκώς comp. Jn. xi. 44. 

μονογενὴς υἱὸς τῇ μητρὶ αὐτοῦ. Comp. vill. 42, ix. 38; Heb. 
xi. 17; Judg. xi. 34; Tobit iii. 15, viii. 17. Only in Jn. is μονογενής 
used of the Divine Sonship (i. 14, 18, iii. 16, 18; 1 Jn. iv. 9). 


καὶ αὐτὴ ἦν χήρα. The ἦν may safely be pronounced to be certainly 
genuine (NBC LSV& and most Versions). For αὐτή some editors write 
αὕτη, and a few authorities have καὶ αὐτῇ χήρᾳ. The mourning of a widow 
for an only son is typical for the extremity of grief: orba cum flet unicum 








VII. 12-15.] THE MINISTRY IN GALILEE 199 


mater (Catull., xxxix. 5). Comp. Jer. vi. 26; Amos viii. 10; Zech. xii. 10; 
Prov. iv. 3. 


ὄχλος τῆς πόλεως ἱκανός. Some of this multitude would be hired 
mourners, and musicians with flutes and cymbals. The mother 
would walk in front of the bier, and Jesus would naturally address 
her before touching it. This use of ixavos for “enough and to 
spare, much,” is specially freq. in Lk. (villi. 27, 32, xx. 9, Xxil. 38, 
xxili, 8, 9; Acts vili. 11, ix. 23, 43, xi. 24, 26, etc.). It is possibly 
colloquial: it occurs in Aristoph. Pax 354. See Kennedy, Sources 
of N.T. Grk. p. 79. Ὁ here has πολύς. 

13. καὶ ἰδὼν αὐτὴν ὁ Κύριος ἐσπλαγχνίσθη ἐπ᾽ αὐτῇ. The introduc- 
tion of ὁ Κύριος has special point here: it is the Lord of Life meet- 
ing sorrow and death. The expression is characteristic of Lk. 
Comp. xxiv. 34, and see on v. 17. Compassion is elsewhere men- 
tioned as a moving cause in Christ’s miracles (Mt. xiv. 14, xv. 32, 
xx. 34; Mk. i. 41, viii. 2). The verb is peculiar to the Synoptists ; 
and, excepting in parables (Lk. x. 33, xv. 20; Mt. xviii. 27), is 
used of no one but Christ. It is followed, as here, by ἐπί ς dat. 
Mt. xiv. 14; and by περί c. gen. Mt. ix. 36; but generally by 
ἐπί c. acc. (Mt. xv. 32; Mk. vi. 34, vill. 2, ix. 22). 

Μὴ κλαῖε. “Do not go on weeping, cease to weep”: comp. 
ver. 6. He is absolutely sure of the result ; otherwise the command 
would have been unnatural. Quis matrem, nisi mentis inops, in 
funere nati Flere vetat? 

14. ἥψατο τῆς σοροῦ, ot δὲ βαστάζοντες ἔστησαν. Lk. clearly 
intimates that the purpose of the touching was to make the bearers 
stand still. At such solemn times words are avoided, and this 
quiet sign sufficed. Perhaps it also meant that Jesus claimed as 
His own what Death had seized as his prey. Lk. equally clearly 
intimates that the resurrection was caused by Christ’s command. 
This is the case in all three instances of raising the dead (vill. 54 ; 
Jn. xi. 43). The σορός may be either the bier on which the body 
' was carried, or the open coffin (probably wicker) in which it was 
laid (Gen. 1. 26; Hadt. i. 68. 3, ii. 78. 1). 


It is worth noting that βαστάζειν, which occurs twenty-seven times in 
N.T. (x. 4, xi. 27, xiv. 27, xxii. 10, etc.), is found only thrice in LXX. 


got λέγω. “To thee I say, Arise.” To the mother He had said, 
“Weep not.” The σοί is emphatic. For this use of λέγω, almost 
in the sense of “1 command,” comp. xi. 9, ΧΙ]. 4, XVI. 9. 

15. ἀνεκάθισεν & νεκρός. The verb occurs only here and Acts 
ix. 40 in N.T.; in both cases of persons restored to life and sitting 
up. Not in LXX. In this intrans. sense it is rare, excepting in 
medical writers, who often use it of sick persons sitting up in bed 
(Hobart, p. 11). The speaking proved complete restoration, 





200 THE GOSPEL ACCORDING TO 5. LUKE [ΜΠ] 15-17. 


To suggest that the young man was in a trance does not get rid of the 
miracle. How did Jesus know that he was in a trance, and know exactly how 
to rouse him? And can we suppose that this happened on ¢hree different occa- 
sions, even if we could reconcile Christ’s action with a character for truthfulness ? 
Here and in the case of Jairus’ daughter it is the Evangelist who tells us that the 
person was dead ; but Jesus Himself declared that Lazarus was dead (Jn. xi. 14). 
We are told that the symmetry of the three instances is suspicious ; raised from 
the death-bed, raised from the bier, raised from the tomb. But no Evangelist 
gives us the triplet. Lk. is the only writer who records more than one, and the 
two which he records he places in unsymmetrical order, the raising from the bier 
coming before the raising from the death-bed. Strauss has shown how unsatis- 
factory the trance theory is (Zeden Jesu, ed. 1864, p. 469). 


ἔδωκεν αὐτὸν τῇ μητρί. The sudden change of nominative 
causes no obscurity. Comp. xiv. 5, xv. 15, xvii. 2, xix. 4; Acts vi. 
6, x. 4. Jesus might have claimed the life which He has restored, 
nam juvenis jam desierat esse matris sue; but compassion for the 
mother again influences Him. Comp. viii. 55; Acts ix. 41; 1 Mac. 
x. 9; I Kings xvil. 23; 2 Kings iv. 36. 

16. Ἔλαβεν δὲ φόβος πάντας. It is natural that this should be 
the first feeling on seeing a corpse reanimated. But a writer of 
fiction would rather have given us the frantic joy of the mother 
and of those who sympathized with her. Comp. i. 65, v. 8, 26, 
viii. 37 ; Acts il. 43, xix. 17. See oni. 12, and also Schanz, ad Joc. 

λέγοντες ὅτι. . . καὶ ὅτι. It is very forced to make ὅτι in 
both cases argumentative: ‘Saying, (We praise God) because 

. and because.” It is possible to take the second ὅτι in this 
way; but the common method of making both to be recitative is 
preferable. Both, therefore, are to be omitted in translation, the 
words quoted being in the oratio recta (Tyn. Cran. Cov. RV.). 
Cases in which ὅτι may be taken either way are freq. in N.T. 
(145) ti TT, ἵν. 26, Vil- 30, Ix. 22, x: ‘21, ΣΧ 28; soa. 705 ae 
12-14, etc.). 

᾿Επεσκέψατο ὁ Θεὸς τὸν λαὸν αὐτοῦ. Comp. i. 68, 78; Acts xv. 
14; Heb. ii. 6. The verb was specially used of the “visits” of a 
physician. Comp. Mt. xxv. 36, 43; Jas. 1. 27; Acts vi. 3, vil. 23, 
xv. 36, the only other passages in N.T. in which the word occurs. 
In the sense of visiting with judgment or pumshment it is never 
used in N.T. and but seldom in LXX (Ps. Ixxxviii. 33 ; Jer. ix. 9, 
25, ΧΙ. 22, li. 29). After the weary centuries during which no 
Prophet had appeared, it was indeed a proof of Jehovah’s visiting 
His people that one who excelled the greatest Prophets was among 
them. No one in O.T. raised the dead with a word. 

17. ἐξῆλθεν ὁ λόγος οὗτος ἐν ὅλῃ TH ᾿Ιουδαίᾳ περὶ αὐτοῦ. The 
λόγος is the one just mentioned,—that God had visited His people 
in sending a mighty Prophet. The statement does not imply that 
Lk. supposed Nain to be in Judea. Ἰουδαία here probably means 
Palestine: see on iv. 44 and xxi. 5. But even if we take it in the 





VII. 17-19.) | THE MINISTRY IN GALILEE 201 


narrower sense of Judza as distinct from Galilee, Samaria, and 
Perzea, there is no need to attribute to Lk. any geographical in- 
accuracy. “This saying went forth (from Nain and circulated) 
in Judea” 3 ζΖ.6. it reached the headquarters - of Christ’s opponents. 
For περὶ αὐτοῦ comp. v. 15. Syr-Sin. omits 6 λόγος. 


This pregnant use of a prep. of rest after a verb of motion is perhaps 
found only in late Grk., for in Thue. iv. 42. 3 and Xen. He//en, vii. 5. 10 the 
readings vary between ἀπήεσαν and ἀπῆσαν. Comp. viii. 7, and see Win. 1. 
4. a, p. 514; Blass, Gr. p. 127. 


kal πάσῃ TH περιχώῳ. Note the position of this clause, which 
is added after περὶ αὐτοῦ with augmented force: ‘‘and (what is 
more) in all the region round about”; z.e. round about Ἰουδαία, 
not Nain. Comp. Acts xiv. 6. The verse prepares the way for 
the next incident by showing how the Baptist’s disciples came to 
hear about “all these things.” 


The evidence that Jesus razsed the dead is that of all four Gospels and of 
primitive tradition. The fact seems to have been universally believed in the 
early Church (Justin, AZo/. i. 22. 48; 77». Ixix.; Orig. δ. Cels. ii. 48). 
Quadratus, one of the earliest apologists, who addressed a defence of Christianity 
to Hadrian A.D. 125, says in the only fragment of it which is extant, ‘‘ But the 
works of our Saviour were always present, for they were true; those that were 
healed and those that were raised from the dead, who were seen not only when 
they were healed and when they were raised, but were also always present ; and 
not merely while the Saviour was on earth, but also after His departure, they 
were there for a considerable time, so that some of them lived even to our own 
times” (Eus. H. £. iv. 3. 2). This does not mean that Quadratus had seen 
any of them, but that there was abundance of opportunity, long after the event, 
to inquire into the reality of these miracles. S, Paul uses the same kind of 
argument respecting the resurrection of Christ (1 Cor. xv. 5-8). Weiss points 
out how unsatisfactory are all the attempts to explain the evidence on any 
other hypothesis than the historical fact that Jesus raised the dead (Leben Jesu, 
i. pp. 557-505, Eng. tr. ii. 178-186). He concludes thus: ‘‘In no other 
miracle did the grace of God, which appeared in His Messiah, manifest itself so 
gloriously, by overcoming the consequences of sin and thereby giving a pledge 
for the highest consummation of salvation.” See Aug. Jz Joh. Trac, xlix. 2. 


18-35. The message from the Baptist to the Christ. Peculiar 
to Lk. and Mt., who place it in different connexions, but assign to 
it the same occasion, viz. that John had “heard in his prison the 
works of the Christ” (Mt. xi. 2). Lk.’s narrative, as usual, is the 
more full. He does not mention that John is in prison, having 
already stated the fact by anticipation (111. 20). The περὶ πάντων 
τούτων shows that the works reported to the Baptist include the 
healing of the centurion’s servant and the raising of the widow’s son 


πρὸς τὸν κύριον. This is probably the true reading (B LR X, a ft, Vulg.) 
rather than πρὸς τὸν Incodvy (RAXT’, bcf). See on ver. 13. 


19. Σὺ εἶ ὁ ἐρχόμενος; “Art Zhou (in emphatic contrast to 
ἕτερον) He that cometh,” 22. whose coming is a matter of quite 
notorious certainty (iii. 16, Ml. 35> χιχ 58; ΙΕ. κα 27}. 





202 TIIE GOSPEL -AGCORDING TO S.. LUKE [ VII. 19-21, 


ἢ ἕτερον προσδοκῶμεν ; ‘Or must we look for another, different 
in kind?” whereas ἄλλον might be another of the same kind (Lft. 
on Gal. i. 6, 7). The reading ἕτερον (§ BL RX Ἐλ is nght, and is 
not taken from Mt. It is ἄλλον (A D) that is the corruption. 
For the delib. subj. comp. iii. 10, 12, 14. See oniii. 15. 

The meaning of the question thus sent to Christ has been 
much discussed. 1. Chrysostom and other Fathers have sug- 
gested that the question was asked for the sake of John’s disciples, 
who needed strengthening or correcting in their beliefs. See 
Oxford Library of the Fathers, x. p. 267, note e. Luther, Calvin, 
Beza, Grotius, Bengel, and others adopt this view. But the whole 
context is against it. Christ’s reply is addressed to John, not to 
the disciples; and it is not clear that the disciples even under- 
stood the message which they carried. 2. Weiss and other critics 
follow Tertullian (JZarcion. iv. 18) in contending that John’s own 
faith was failing, because the career of Jesus did not seem to 
correspond with what he and the people had expected, and with 
what he had foretold (iii. 17). There is nothing incredible in this 
view ; but the Baptist had had such a long and stern preparation 
for his work, and had received such convincing evidence that Jesus 
was the Messiah, that a failure in his faith is surprising. 3. Hase 
and others suggest that he was not failing in faith, but in patience. 
John was disappointed that Jesus did not make more progress, 
and he wished to urge Him on to take a more prominent and 
indisputable position. ‘If Thou do these things, manifest Thyself 
unto the world.” Perhaps John was also perplexed by the fact 
that one who could work such miracles did not set His forerunner 
free, nor “cleanse His threshing-floor” of such refuse as Antipas 
and Herodias. This view suits the context better than the second. 
John’s sending to Jesus is strong evidence that he was not seriously 
in doubt as to His Messiahship. For a false Christ would not 
have confessed that he was false; and what proof could the true 
Christ give more convincing than the voice from heaven and the 
visible descent of the Spirit? 4. The view of Strauss, that John 
had just begun to conjecture that Jesus is the Messiah, and that 
therefore this narrative is fatal to the story of his having baptized 
Jesus and proclaimed Him as the Messiah, is answered by 
Hase (Gesch. Jesu, § 39, p. 388, ed. 1891). See also Hahn, 1. 

. 475; 
᾿ “ἢ θεραπεύειν ἀπό. See on vy. 15: it 1s peculiar to Lk. 

μαστίγων. “ Distressing bodily diseases”; Mk. iii. 10, Vv. 29, 
34. In LXX it is used of any grievous trouble, but not specially 
of disease: Ps. xxxv. 15, Ixxxvill. 32; Ecclus. xl. 9?; 2 Mac. vil. 
37: comp. Hom. 72. xii. 37, xiii. 812; Aesch. Sept. 607; Ag. 642 
The notion that troubles are Divine chastisements is implied in 
the word. It is used literally Acts xxii. 24 and Heb. xi. 36. 








VII. 21-24.] THE MINISTRY IN GALILEE 203 


ἐχαρίσατο. “He graciously bestowed, made a free present 
of”; magnificum verbum (Beng.); comp. 2 Mac. iil. 31. 

22. duayyetNare ᾿Ιωάνει. See on vill. 20. The answer 15 ex- 
pressly sent to John: there is no intimation that it is for the in- 
struction of his disciples, who are sent back, “like the messenger 
from Gabii to Sextus Tarquinius,” to relate a 'symbolical narrative, 
which their master is to interpret. That ¢Aey can understand it is 
neither stated nor implied. 

τυφλοὶ ἀναβλέπουσιν, κιτιλ. There is probably a direct reference 
to Is. xxxv. 5, 6, ΙΧ: 1. It is clear, not only that Lk. and Mt. 
understand Jesus to refer to bodily and not spiritual healings, but 
that they are right in doing so. John’s messengers had not “ seen 
and heard” Christ healing the spiritually blind and the morally 
leprous. Moreover, what need to add πτωχοὶ εὐαγγελίζονται, if all 
that precedes refers to the preaching of the good tidings? It is 
unnatural to express the same fact, first by a series of metaphors, 
and then literally. All the clauses should be taken literally. They 
seem to be arranged in two groups, which are connected by καί, 
and in each group there is a climax, the strongest item of evidence 
being placed last. 

πτωχοὶ εὐαγγελίζονται. This was the clearest sign of His being 
the Christ (Is. lxi. 1), as He Himself had declared at Nazareth (iv. 
18-21). His miracles need not mean more than that He was “a 
great Prophet” ; moreover, the Baptist had already heard of them. 
But it was a new thing that the poor, whom the Greek despised 
and the Roman trampled on, and whom the priest and the Levite 
left on one side, should be invited into the Kingdom of God (vi. 
20). For the passive sense of εὐαγγελίζεσθαι comp. Heb. iv. 2, 6, 
and see Win. xxxix. I. a, p. 326, and Fritzsche on Mt. vi. 4. For 
εὐαγγέλλιον see On Rom. 1. 1. 

23. μακάριος. Not μακάριοι, as it would have been if the 
direct reference were to the disciples of John. It implies that 
- the Baptist had in some way found an occasion of stumbling in 
Jesus (14. he had been wanting in faith, or in trust, or in patience) ; 
and it also encourages him to overcome this temptation. 

σκανδαλισθῇς. Only here and xvii. 2 in Lk., but frequent in 
Mt. and Mk. The verb combines the notions of “trip up” and 
“entrap,” and in N.T. is always used in the figurative sense of 
“causing to sin.” See on xvii. 1. This record of a rebuke to the 
Baptist is one of many instances of the candour of the Evangelists. 
For és ἐάν see Greg. Proleg. p. 96, and Win. xli. 6, p. 390; this 
use of ἐάν for av is common in LXX and N.T. (xvii. 33?; Mt. v. 
EO; 22, KIL 32) ΧΥΠΙ. 6; Jas!-iv. 4). 

24. περὶ ᾿Ιωάνου. This is further evidence that the question and 
answer just recorded concerned John himself. The people had 
heard Jesus send a rebuke to the Baptist. But He forthwith 








204. THE GOSPEL ACCORDING TO 5. LUKE [VII. 24-27. 


guards them from supposing that John has ceased to be worthy of 
reverence. He waits till his disciples are gone; because if they 
had heard and reported Christ’s praise of John to their master, it 
might have cancelled the effect of the rebuke. This panegyric is 
almost the funeral oration of the Baptist; for soon after this he 
was put to death. For ἤρξατο see on iv. 21. 
Τί ἐξήλθατε. In each of the three questions it is possible to put the 
note of interrogation defore the infinitive, and render, ‘‘ Why went ye out? to 


behold?” etc. But the order of the words favours the usual punctuation, 
Perhaps θεάσασθαι implies ‘‘ behold” with wonder and admiration. 


κάλαμον... σαλευόμενον. The literal meaning makes ex- 
cellent sense: “Did you go out into the wilderness to admire 
what you would certainly find there, but which would have no 
interest or attraction? Or did you go out to see what would no 
doubt have been interesting and attractive, but which you were 
not likely to find there?” But it also makes good sense to in- 
terpret, “Had John been a weak and fickle person, you would 
not have made a pilgrimage to see him.” 

25. ἄνθρωπον ἐν μαλακοῖς. Such a person would not be found 
in the wilderness; although he might have attracted them. This 
seems to show that the κάλαμον 15 not metaphorical, for this is 
obviously literal. Hastings, D.C.G. art. “ Reed.” 

ot ἐν ἱματισμῷ ἐνδόξῳ καὶ τρυφῇ ὑπάρχοντες. ‘Those who live 
in gorgeous apparel and luxury.” The word ἱματισμός is of late 
origin, and is seldom used excepting of costly vesture (ix. 29; 
Acts Xx: .33)3 1. 20x. 245.1 πη. 1. 95) Gen..ccdy. 55} hocmme 
22, xll 35; 1 Kings x. 5). See Trench, Syz. 1. For évidé& 
comp. xiii. 17, and for ὑπάρχοντες see on viii. 41. In N.T. τρυφή 
occurs only here and 2 Pet. 11. 13; in LXX only as v./. Lam. iv. 5. 
But it is freq. in class. Grk. It means an enervating mode of life 
(θρύπτομαι, “1 am broken up and enfeebled ”). 

26. περισσότερον mpopytov. This completes the climax: κάλα- 
μον, ἄνθρωπον, προφήτην, περισσότερον προφήτου. In περισσότερον 
we have a late equivalent of πλέον. It may be masc. or neut., 
but is probably neut., like πλεῖον in xi. 32. Comp. xii. 4, xx. 47. 
They went out to see something more than a Prophet, and they 
did see it. 

27. This quotation from Malachi (ili. 1) is given by Mk. at the 
opening of his Gospel coupled with φωνὴ βοῶντας, κιτιλ., and 
attributed as a whole to Isaiah. Neither Heb. nor LXX has πρὸ 
προσώπου σου, which Mt. Mk. and Lk. all insert in the first clause. 
See on ix. 52. Moreover, they all three have ἀποστέλλω and 
κατασκευάσει instead of the ἐξαποστέλλω and ἐπιβλέψεται of LXX. 
See on iv. 18. The passage was one of the common-places of 
Messianic prophecy, and had been stereotyped in an independent 
Greek form before the Evangelists made use of it. 








VII. 28.] THE MINISTRY IN GALILEE 205 


28. ἐν γεννητοῖς γυναικῶν. A solemn periphrasis for the whole 
human race; that it implies weakness and frailty is not evident: 
in Job xiv. 1 these qualities are exfressed. It is human generation 
as distinct from heavenly regeneration that is meant. John’s 
superiority lay, not in his personal character, but in his office and 
mission: the glory of being the immediate forerunner of the 
Messiah was unique. He was a Prophet, like Moses and Elijah ; 
yet he not only prophesied, but saw and pointed out to others 
Him of whom he prophesied. Lk. omits the Hebrew ἀμήν. 


The word προφήτης is an interpolation, The external evidence against 
it is immense (§ BK LM XZ and most Versions), and it is improbable that 
the possibility of Prophets outside Israel would be indicated. 


ὁ δὲ μικρότερος. There is no need to make this a superlative, 
as AV. alone among English Versions: better, “he that is in- 
ferior,” z.e. less than other members of the Kingdom, less than 
any among the more insignificant. It is most unnatural to explain 
ὁ μικρότερος οἵ Christ. Chrysostom says, περὶ ἑαυτοῦ λέγων εἰκότως 
κρύπτει τὸ πρόσωπον διὰ τὴν ἔτι κρατοῦσαν ὑπόνοιαν καὶ διὰ τὸ μὴ 
δόξαι περὶ ἑαυτοῦ μέγα τι λέγειν (Hom. xxxvil. p. 417), and above 
he explains μικρότερος as κατὰ τὴν ἡλικίαν καὶ κατὰ τὴν τῶν πολλῶν 
δόξαν (p. 416). Much the same view is taken by Hilary, Theophy- 
lact, Erasmus, Luther, Fritzsche, and others. In that case ἐν τῇ 
βασιλείᾳ τοῦ Θεοῦ must be taken after μείζων, which is awkward ; 
and we can hardly suppose that Jesus would have so perplexed 
the people as to affirm that He was inferior to the Baptist, who in 
all his teaching had enthusiastically maintained the contrary (111. 
ΤΟ ΜΕ in. 115; Mk. 1.7; Jn. 1. τῷ, 20) 27, 30, 1. 28-30). By 
his office John belonged to the old dispensation ; he was its last 
and highest product (major propheta, quia finis prophetarum), but 
he belonged to the era of preparation. In spiritual privileges, in 
grace, and in knowledge any even of the humbler members of the 
Kingdom are superior to him. He is a servant, they are sons; he 
is the friend of the Bridegroom, they are His spouse. It is 
possible to understand “Iwavov after μικρότερος, but itis unnecessary: 
more probably the comparative refers to others in the Kingdom, 
The paradox, “He that is less than John is greater than John,” is 
capable of interpretation ; but the principle that the lower members 
of a higher class are above the highest member of a lower class is 
simpler. The superlative of μικρός does not occur in N.T. 

29, 80. Many have supposed that these two verses are a 
parenthetical remark of the Evangelist. But a comment inserted 
in the middle of Christ’s words, and with no indication that it is 
a comment, is without a parallel and improbable. Jn. iil. 16-21 
and 31-36 are not parallel. There the question is whether com- 
ment is added. In both passages it is probable that there is no 


206 THE GOSPEL ACCORDING TO S. LUKE [VII. 958-31. 


comment. But, assuming that the Evangelist is in both cases 
commenting, he affends his comment: he does not zwser¢ it into 
the utterances of others. Here vv. 29 and 30 are part of Christ’s 
address, who contrasts the effect which John’s preaching had 
upon the people and upon the hierarchy (see Schanz). The con- 
nexion between ver. 30 and ver. 31 is close, as is shown by the οὖν. 

29. πᾶς ὁ λαὸς ἀκούσας. ‘All the people, when they heard” the 
preaching of the Baptist. Note the πᾶς, and see small print on i. 66. 

ἐδικαίωσαν τὸν Θεὸν, βαπτισθέντες. ‘ Admitted the righteous- 
ness of God (in making these claims upon them and granting them 
these opportunities) dy being baptized.” Their accepting baptism 
was an acknowledgment of His justice. See on ver. 35, and the 
detached note on the word δίκαιος and its cognates, Rom. i. 17. 

80. οἱ νομικοί. Lk. often uses this expression instead of οἱ 
γραμματεῖς, which might be misleading to Gentile readers (x. 25, 
x1. 45, 46, 52, xiv. 3). Elsewhere in N.T. the word occurs only 
Mt. xxi. 35; Tit. 1.9, 13. Comp. 4 Mac. v. 4 3"Corps ὙΠ 
2787, 8. Hastings, D.C.G. art. ‘ Lawyer.” 

τὴν βουλὴν τοῦ Θεοῦ ἠθέτησαν εἰς ἑαυτούς. “They frustrated 
the counsel of God concerning themselves”: comp. εἰς ὑμᾶς in 
1 Thes. v. 18. The rendering, “for themselves, so far as ¢hey 
were concerned, they rendered the counsel of God effectless,” 
would require τὸ εἰς ἑαυτούς. ‘The verb is a strong one: “render 
ἄθετον, placeless, inefficacious ” (Gal. 11. 21, 111. 15; Jn. xii. 48; Lk. 
x. 16). Free will enables each man to annul God’s purpose for 
his salvation. The phrase τὴν βουλὴν τοῦ Θεοῦ is peculiar to Lk. 
in) ΝΕῚ- (Acts xiii. » 36, xx..275 comp. 11. 23, iv: 28). ΠΟΘΙ 5 
Wisd. vi. 4; comp. Ps. xxxii. 11, cvi. 11; Prov. xix. 21. With pi 
βαπτισθέντες comp. the case of Nicodemus (Jn. iii. 4, 5). 


31. The spurious reading εἶπε δὲ ὁ Κύριος was interpolated at the be- 
ginning of this verse to mark vv. 29, 30 as a parenthetical remark of the 
Evangelist. Owing to the influence of the Vulgate the interpolation was 
followed by all English Versions prior to RV. Almost all MSS. and ancient 
versions omit the words, But their spuriousness must not be quoted as 
evidence against the view which they support. Many false readings are 
correct glosses upon the true text, although that is probably not the case 
here. 


Τίνι οὖν ὁμοιώσω. The οὖν would not be very intelligible if 
vv. 29, 30 were omitted; but after ver. 30 it is quite in place, 
“Seeing that the rulers and teachers have rejected the Divine in- 
vitation given by John, and that ye (λέγετε, ver. 34) follow them 
in refusing to follow Me, to what, then, shall I liken the people of 
this generation?” So comprehensive a phrase as τοὺς ἀνθρώπους 
τῆς γενεᾶς ταύτης may include the Baptist and the Christ: and 
to assume that it does include them frees the true interpretation 
of the parable from seeming to be somewhat at variance with the 














VII. 31-33.]} THE MINISTRY IN GALILEE 207 


opening words. With the double question comp. xiii. 18; Mk. 
Iv. 30. 

82. There are two parties of children. This is more clearly 
marked by rots ἑτέροις in Mt. than by ἀλλήλοις here. Which of 
the two groups is blamed? It has been taken both ways. (1) The 
children who invite the second group to play, first at dances and 
then at dirges, represent Jesus and the Baptist with their respective 
followers. ‘The children who waywardly refuse to join in any kind 
of game are the Jews as represented by the hierarchy and the 
majority of the people. These rejected both the asceticism of 
John and the joyous freedom of the Gospel. Godet infers from 
ἀλλήλοις that the two groups of children change sides and take 
turns in proposing the form of play. But it is not necessary to 
give so much meaning to ἀλλήλοις. Yet such a change would 
not be difficult to interpret. ‘The Jews may have proposed to the 
Baptist to become less stern. ‘They certainly tried to force fast- 
ing on Jesus. And hence (2) the possibility of the other inter- 
pretation, which is preferred by Euthymius, Stier, and Alford, and 
is ably defended by Trench (Studies in the Gospels, pp. 150-153). 
The children sitting in the market-place and finding fault with 
their fellows are the Jews. John comes to them in his severity, 
and they want him to play at festivals. When he retains his strict 
mode of life, they complain and say, ‘‘We piped to you, and you 
did not dance.” ‘Then Christ comes to them as the bringer of 
joy, and they want Him to play at funerals. When He retains 
His own methods, they say, ‘We wailed, and you did not weep.” 
This interpretation has two advantages. It makes the men of 
this generation, viz. the Jews, to be like the children who cry, “ We 
piped,” etc. And it gives the two complaints a chronological 
order. ‘We piped,” etc., is a complaint against the Baptist, who 
came first; ‘We wailed,” etc., is a complaint against the Christ, 
who came afterwards. 

With καθημένοις comp. v. 27; with ἀγορᾷ, Mk. vi. 56; with 
προσφωνοῦσιν ἀλλήλοις, Acts xxii. 2; with ηὐλήσαμεν, τ Cor. xiv. 7; 
with ὠρχήσασθε, 2 Sam. vi. 21; with ἐθρηνήσαμεν, Jn. xvi. 20. Of 
these προσφωνεῖν is a favourite word: see on vi. 13. Both θρηνεῖν 
and κλαίειν refer to the outward manifestation of grief as distinct 
from the feeling ; and here the outward expression only is needed. 

33. μὴ ἔσθων ἄρτον μήτε πίνων οἶνον. ‘‘ Without eating bread 
or drinking wine”; spoken from the point of view of those who 
objected to John. He did not take the ordinary food of mankind ; 
and so Mt. says, “neither eating nor drinking.” For the poetic 
form ἔσθω see on x. 7. Syr-Sin. omits ἄρτον and οἶνον. 

Δαιμόνιον ἔχει. They afterwards said the same of Jesus (Jn 
Vil. 20, viii. 48, x. 20); and δαιμόνιον ἔχεις shows that δαιμόνιον 
is acc, and not nom. Renan compares the Arabic A/edjnoun enié 


208 THE GOSPEL ACCORDING TO S. LUKE [VII. 33-35. 


as showing that Orientals consider all madness to be possession by 
a demon (V. de_/. p. 263). See on iv. 33. One regrets that the 
American Revisers did not carry their point in getting “demon” 
substituted for “devil” as the rendering of δαιμόνιον. Tyn. Cov. 
and Cran. make great confusion by translating ‘‘hath ¢he devil.” 
Wic. is better with “hath a fende.” The λέγετε in vv. 33 and 34 
shows that some of those censured are present. Comp. xi. 15, where 
Jesus is accused of casting out demons with the help of Beelzebub. 
34. φάγος. Like οἰνοπότης, this is a subst. and therefore paroxytone: 
φαγός, which L. and 5. give, would be an adj. See Chandler, Greek Ae- 
centuation, §215. Latin Versions vary between devorator (Vulg.), vorator (4), 
vorax (ce), manducator (4). English Versions vary between ‘‘ devourer” 
(Wic.), ‘‘glutton” (Tyn. Cov.), ‘‘gurmander” (Rhem.), and ‘‘ gluttonous 


man” (Cran. AV. RV.). The ref. is to v. 33 and similar occasions. For 
φίλος τελωνῶν see ν. 27, 29, 30. 


35. καὶ ἐδικαιώθη 7 copia. “And yet wisdom was justified.” 
In N.T. καί often introduces a contrast, which is placed side by 
side with that with which it is contrasted: ‘‘and (instead of what 
might be expected), and yet.” This is specially common in Jn. 
(1.5, τὸ dil. TT, 32,:V..30,.40, Viz. 36,435.70, Vil.129; ΘΙΟ 5 
sometimes has the same force; Cic. De Of. ili. 11. 48. Although 
the Jews as a nation rejected the methods both of John and of 
Christ, yet there were some who could believe that in both these 
methods the Divine wisdom was doing what was right. 
ἐδικαιώθη. This looks back to ἐδικαίωσαν in ver. 29, and ἡ 
σοφία looks back to τὴν βουλὴν τοῦ Θεοῦ in ver. 30. Here, as in 
Rom. iii. 4 (Ps. 11. 6), δικαιόω means ‘‘Show or pronounce to be 
righteous, declare or admit to be just.” The analogy of verbs in 
-όω is often wrongly urged. An important distinction is sometimes 
overlooked. In the case of ex¢erna/ qualities, such verbs do mean 
to “make or render,” whatever the noun from which they are de- 
rived signifies (ἐρημόω, τυφλόω, χρυσόω, x.7.A.). But in the case 
of moral qualities this is scarcely possible, and it may be doubted 
whether there is a passage in which δικαιόω clearly means “1 
make righteous.” Similarly, ἀξιόω never means “1 make worthy,” 
but “I consider worthy, treat as worthy.” In the case of words 
which might apply to either external or moral qualities both mean- 
ings are possible acc. to the context: thus ὁμοιόω may mean 
either ‘make like,” e.g. make an image like a man (Eur. fed. 33, 
comp. Acts xiv. 11; Rom. ix. 29), or “consider like, compare” 
(ver. 31, xiii. 18, 20). 
In ἐδικαιώθη we perhaps have an example of what is sometimes called the 
gnomic aorist. Comp. Jn. xv. 6; Jas. 1. 11,24; 1 Pet. i, 24. Burton, 


§ 43. But see Win. xl. b. 1, p. 346, where the existence of this aorist in 
N.T. is denied. 


ἀπὸ πάντων τῶν τέκνων αὐτῆς. “Αἱ the hands of all her chil- 





VII. 35. ] THE MINISTRY IN GALILEE 209 


dren”: the justification comes from them. It is certainly incorrect 
to interpret ἀπό as implying rescuing or protecting “from the 
attacks of all her children,” viz. from the Jews. The children of 
the Divine Wisdom are the faithful minority who have welcomed 
the Baptist and the Christ, not the unbelieving majority who re- 
jected them. In Mt. xi. 19 there is no πάντων, and DLMX 
omit it here. But it is certainly genuine: see on vi. 30. In APE 
πάντων is placed last with emphasis: there are no exceptions. 
But the order of & B is to be preferred. Mt. has ἔργων for τέκνων, 
and & has ἔργων here. For the personification of the Wisdom of 
God comp. Prov. viii., ix.; Ecclus. xxiv. ; Wisd. vi. 22-ix. 18. 

36-50. §The Anointing by the Woman that was a Sinner. 
Without note of time or express connexion. ‘The connexion 
apparently is that she is an illustration of ver. 35. The proposal 
to identify this anointing with that by Mary of Bethany just before 
the Passion (Mt. xxvi. 6; Mk. xiv. 3; Jn. xii. 3) is ancient, for 
Origen on Mt. xxvi. 6 contends against it; and it still has sup- 
porters. Thus Holtzmann is of opinion that the act of a “clean” 
person in the house of ‘fan unclean” (Simon the leper) has been 
changed by Lk. into the act of an “unclean” person in the house 
of a “clean” (Simon the Pharisee), in order to exhibit the way in 
which Christ welcomed outcasts, a subject which Lk. often makes 
prominent. But the confusion of Mary of Bethany with a 
notorious duaptwAds by Lk., who knows the character of Mary 
(x. 39, 42), is scarcely credible. And there is nothing improbable 
in two such incidents. Indeed the first might easily suggest the 
second. Simon is one of the commonest of names (there are 
ten or eleven Simons in N.T. and about twenty in Josephus), and 
therefore the identity of name proves nothing. Moreover, there 
are differences of detail, which, if not conclusive, are against the 
identification. The chief objection is the irreconcilable difference 
between Mary of Bethany and the ἁμαρτωλός. Strauss and Baur 

suggest a confusion with the woman taken in adultery. But the 
' narrative betrays no confusion : everything is clear and harmonious. 
The conduct both of Jesus and of the woman is unlike either 
fiction or clumsily distorted fact. His gentle severity towards 
Simon and tender reception of the sinner, are as much beyond the 
reach of invention as the eloquence of her speechless affection. 

On the traditional, but baseless, identification of the woman 
with Mary of Magdala see on viii. 2. The identification of this 
woman with doth Mary of Magdala and Mary of Bethany is ad- 
vocated by Hengstenberg. His elaborate argument is considered 
a tour de force, but it has not carried conviction with it. The 
Potest non eadem esse of Ambrose is altogether an understate- 
ment. It is probably from considerations of delicacy that Luke 
does not name her: or his source may have omitted to do so. 

14 


210 THE GOSPEL ACCORDING TO S. LUKE [ VII. 35-37. 


The leading thought in the narrative is the contrast between 
Pharisees and sinners in their behaviour to Christ. 

36. Ἠρώτα δέτις αὐτὸν τῶν Φαρισαίων iva φάγῃ pet αὐτοῦ. There is 
nothing to show that the Pharisee had any sinister motive in asking 
Him, although he was evidently not very friendly. As the Pharisees 
were generally hostile to Christ, it may have been a courageous 
thing. He is inclined to believe that Jesus may be a Prophet 
(ver. 39); and Jesus rebukes him as one who loved little, not as a 
secret enemy. But, like Herod Antipas, he may simply have been 
curious. Lk. records two other instances of Christ being the 
guest of a Pharisee (xi. 37, xiv. 1). For tva see on iv. 3, and comp. 
Vi. 31, Vii. 6; and for κατεκλίθη (8 BD LX Ἐ) see on ix. 14. 

37. Καὶ ἰδοὺ γυνὴ ἥτις Hv. The opening words imply that her 
presence created surprise. The 77s is stronger than 7 and has 
point here: ‘‘ who was of such a character as to be”: comp. Viil. 3. 
This is the right order, and ἐν τῇ πόλει follows, not precedes, ἥτις 
nv (ἃ BL and most Versions). The exact meaning is not quite 
clear: either, “which was a sinner in the city,” 2.6. was known as 
such in the place itself; or possibly, ‘“‘which was in the city, a 
sinner.” The city is probably Capernaum. 

ἁμαρτωλός. A person of notoriously bad character, and prob- 

ably a prostitute: comp. Mt. xxi. 32. For instances of this use 
of ἁμαρτωλός see Wetst. To the Jews all Gentiles were in a special 
sense ἁμαρτωλοί (vi. 32, 33, xxiv. 7; Gal. ii. 15; 1 Mac. ii. 44); 
but something more than this is evidently meant here. The ἦν 
need not be pressed to mean, “She was even up to this time” 
Alf.) ; nor does accessit ad Dominum immunda, ut rediret munda 
aes imply this. The ἦν expresses her public character : ἦν ἐν τῇ 
πόλει. She had repented (perhaps quite recently, and in conse- 
quence of Christ’s teaching); but the general opinion of her 
remained unchanged. Her venturing to enter a Pharisee’s house - 
in spite of this shows great courage. In the East at the present 
day the intrusion of uninvited persons is not uncommon (Trench, 
Parables, p. 302 n.; Tristram, Eastern Customs in Bible Lands, 
Ρ. 36). Mary of Bethany was not an intruder. Note the 
idiomatic pres. κατακεῖται : just equivalent to our “ He is dining 
with me to-day,” meaning that he will do so. 

ἀλάβαστρον μύρου. Unguent-boxes or phials were called ἀλά- 
βαστρα even when not made of alabaster. But waguenta optime 
servantur in alabastris (Plin. WV. 47. ΧΗ. 3, xxxvl. 12; comp. 
Hdt. iii. 20. 1). See Wetst. on Mt. xxvi. 6. 


The word is of all three genders in different writers ; but in class. Οὐκ, 
the sing. is ἀλάβαστρος, either masc. or fem. The origin of μύρον is unknown, 
μύρω, μύρρα, σμύρνα, μύρτος being conjectures. In N.T. certainly, and prob 
ably in LXX also, μύρον, ‘‘ ointment,” is distinguished from ἔλαιον, ““ oil.” 
Trench, Sym. xxxviii. : 





VII. 38-40. ] THE MINISTRY IN GALILEE 211 


38. στᾶσα ὀπίσω παρὰ τοὺς πόδας αὐτοῦ. The sandals were 
removed at meals, and people reclined with their feet behind 
them ; she could therefore easily approach the feet. While Lk. 
writes παρὰ τοὺς πόδας (Vill. 35, 41, X. 39 ἢ, xvil. 16; Acts iv. 35, 
37. V- 2, Vil. 58, xxil. 3), Mk. has πρὸς τοὺς πόδας (v. 22, vil. 25), 
and Jn. πρὸς τοὺς πόδας (xi. 32). Mt. has παρὰ τοὺς πόδας (xv. 30). 

τοῖς δάκρυσιν ἤρξατο βρέχειν τοὺς πόδας αὐτοῦ καὶ ταῖς θριξίν, 
κιτιλ. This was no part of her original plan. She came to anoint 
His feet, and was overcome by her feelings; hence the ἤρξατο. 
The βρέχειν led to the ἐξέμασσεν, which was also unpremeditated. 
Among the Jews it was a shameful thing for a woman to let down 
her hair in public; but she makes this sacrifice. For βρέχειν 
comp. Ps. vi. 7: it is probably a vernacular word (Kennedy, 
Sources of V.T. Grk. p. 39). 

kat κατεφίλει. Note the compound verb and the change of 
tense: “She continued to kiss affectionately.” The word is used 
of the kiss of the traitor (Mt. xxvi. 49; Mk. xiv. 45), which was 
demonstrative, of the prodigal’s father (Lk. xv. 20), and of the 
Ephesian elders in their last farewell (Acts xx. 37), and nowhere 
else in N.T. Comp. Xen. dem. ii. 6. 33. Kissing the feet was a 
common mark of deep reverence, especially to leading Rabbis 
(Xen. Cyr. vii. 5. 32; Polyb. xv. 1. 7; Aristoph. Vesf. 608). 

89. προφήτης. Referring to the popular estimate of Jesus 
(vv. 16, 17). The οὗτος is contemptuous. No true Prophet would 
knowingly allow himself to be rendered unclean by contact with 
such a person. The reading 6 προφήτης (B=) would mean “ the 
great Prophet” of Deut. xviii. 15 (comp. Jn. i. 25, vii. 40), or 
possibly “‘the Prophet that He professes to be.” The art. is 
accepted by Weiss, bracketed by WH., put in the margin by Treg., 
and rejected by Tisch. 

τίς καὶ totam) ἡ γυνὴ ἥτις ἅπτεται αὐτοῦ. ‘Who and of what 
character is the woman who is clinging to Him.” She was notori- 
_ ous both in person and in life. See oni. 29. The ἅπτεται implies 
more than mere touching, and is the pres. of continued action. 
Trench, Syz. xvii.; Lft. on Col. ii, 21. mo si tu, Simon, sctres, 
quaits hxe jam esset femina, aliter judicares (Beng.). The ὅτι 
comes after ἐγίνωσκεν : “that she is,” not “ because she is.” See on 
ver. 16, and comp. Is. lxv. 

40. ἀποκριθεὶς ὁ ᾿Ιησοῦς. Audivit Phariseum cogitantem (Aug. 
Serm. xcix.). Jesus not only answered but confuted his doubts. 
Simon questioned the mission of Jesus because He seemed to be 
unable to read the woman’s character. Jesus shows Simon that 
He can read zs inmost thoughts: He knows ris καὶ ποταπός ἐστι. 
For ἔχω σοί τι εἰπεῖν see on xii. 4. Christ asks permission of His 
host to speak. As Godet remarks, there is a tone of Socratic irony 
in the address. The historic present (φησίν) is very rare in Lk 





212 THE GOSPEL ACCORDING TO 5. LUKE _ |VII. 41-44. 


41. Avo χρεοφιλέται ἦσαν δανιστῇ τινί. For the orthography of the 
two substantives see WH. ii. App. p. 154; Greg. Proleg. p. 89. In N.T. 
χρεοφιλέτης occurs only here and xvi. 5 ; in LXX Job xxxi. 37; Prov. xxix. 13. 
The word is of late origin. All English Versions, except Rhem. and AV., 
rightly have “lender” and not ‘“‘creditor” for δανιστής : Vulg. fenerator, 
Luth. Wucherer. In weight of silver the denarzus was considerably less than 
a shilling ; in purchasing power it was above two shillings, the wage of a day- 
labourer (Mt. xx. 2) and of a Roman soldier (Tac. Aza. 1. 17. 8, where see 
Furneaux). The two debts were about £50 and £5. 


42. ph ἐχόντων αὐτῶν ἀποδοῦναι. “ Because they had not where- 
with to pay”; non habentibus illis unde redderent (Vulg.). Comp. 
xii. 4, xiv. 14; Acts iv. 14. Others render ἔχειν in these passages 
‘to be able,” like Aadeo guod with the subjunctive. In ἐχαρίσατο, 
“δ made them a present” of what they owed, we trace the Pauline 
doctrine of free grace and salvation for all. Comp. ver. 21. 

τίς οὖν αὐτῶν πλεῖον ἀγαπήσει; This is the point of the parable, 
and perhaps the only point. The love and gratitude of those who 
have had debts remitted to them depends upon /hetr estimate of 
the amount which has been remitted to them rather than upon the 
actual amount. 

43. ‘YrokapBdvw. “1 suppose,” “1 presume,” with an air of 
supercilious indifference. Comp. Acts il. 15; Job xxv. 3; Tobit 
vi. 18 ; Wisd. xvii. 2. It is very improbable that ὑπολαμβάνω here 
means’: I reply,” as in-x, 30; Job i. 4; 1ν 1, Vi joa, aoe Τ᾿ 
In N.T. it is almost peculiar to Lk. The ᾿Ορθῶς ἔκρινας may be 
compared with the πάνυ ὀρθῶς of Socrates, when he has led the 
disputant into an admission which is fatal. In N.T. ὀρθῶς occurs 
only here, x. 28, xx. 21; Mk. vii. 35. Freq. in LXX. Comp. οὐκ 
ἐκρίνατε ὀρθῶς (Wisd. vi. 4). 

44. στραφεὶς πρὸς τὴν γυναῖκα. She was behind Him. His 
turning to her while He spoke to Simon was in itself half a rebuke. 
Up to this He seems to have treated her as He treated the 
Syrophenician woman, as if paying no attention. The series of 
contrasts produces a parallelism akin to Hebrew poetry, and in 
translating a rhythm comes almost spontaneously. 

Βλέπεις ταύτην τὴν γυναῖκα ; This is probably a question: Simon 
had ignored her presence. The σου being placed before εἰς τὴν 
οἰκίαν gives point to the rebuke, but it hardly makes the cov em- 
phatic. An enclitic cannot be emphatic, and gov here is enclitic. 
The meaning is not “I entered into ‘Acne house,” in preference 
to others; but rather, “1 came to thee in thy house,” and not 
merely in the public street ; “1 was thy invited guest.” 

ὕδωρ μοι ἐπὶ πόδας. Comp. Gen. xviii. 4; Judg. xix. 21; 1 Sam. 
Xxv. 41; Jn. ΧΙ]. 5; 1 Tim. v.10. The reading is somewhat un- 
certain, and there are many variations between μοι and pov, πόδας 
and τοὺς πόδας, and also of order: pov ἐπὶ τοὺς πόδας (ὃὲ LE) may 
be right. 





VII. 45-47. ] THE MINISTR\ ΙΝ GALILEE 213 


45. φίλημα. Comp. Gen. xxxili. 4; Exod. xviii. 7; 2 Sam. 
XV. 5, XIX. 39, xx. 9. The traitor’s choosing it as a sign seems to 
mark it as usual. 

ἀφ᾽ ἧς εἰσῆλθον. The reading εἰσῆλθεν (L! Vulg.) is an attempt 
to avoid the apparent exaggeration in “since the time I came in.” 
But there need be no exaggeration, or difference of meaning, be- 
tween the two readings. The woman very likely entered wth 
Christ and His disciples in order to escape expulsion. Fear of it 
would make her begin to execute her errand directly the guests 
were placed. The compound καταφιλοῦσα makes the contrast with 
φίλημα more marked, and τοὺς πόδας makes it still more so. The 
φίλημα would have been on the cheek, or possibly (if Simon had 
wished to be very respectful) on the hand. 

40. ἐλαίῳ. Very cheap in Palestine, where olives abound, and 
very commonly used (Ps. xxill. 5, cxli. 5; Mt. vi. 17). The μύρον 
would be more valuable, and possibly very costly (Jn. xii. 3, 5). 
This woman, whom Simon so despised in his heart, had really done 
the honours of the house to his guest. This fact would be all the 
more prominent if she entered close after Jesus, and thus at once 
supplied Simon’s lack of courtesy. See Hastings, 29... i. p. 101. 

47. This is a verse which has been the subject of much contro- 
versy. What is the meaning of the first half of it? We have to 
choose between two possible interpretations. 1. ‘For which 
reason, I say to thee, her many sins have been forgiven, because 
she loved much” ; 2.6. οὗ χάριν anticipates ὅτι, and λέγω σοι is paren- 
thetical. Her sins have been forgiven for the reason that her love 
was great ; or her love won forgiveness. This is the interpretation 
of Roman Catholic commentators (see Schanz), and the doctrine 
of contritio caritate formata is built upon it. But it is quite at 
variance (4) with the parable which precedes; (4) with the second 
half of the verse, which ought in that case to run, ‘but he who 
loveth little, wins little forgiveness”; (ὦ with ver. 50, which states 
that it was fazth, not love, which had been the means of salvation ; 
a doctrine which runs through the whole of the N.T. This cannot 
be correct. 2. “For which reason I say to thee, her many sins 
have been forgiven (and I say this to thee), because she loved 
much” ; 2.6. λέγω σοι is not parenthetical, but is the main sentence. 
This statement, that her many sins have been forgiven, is rightly 
made to Simon, because he knew of her great sinfulness, he had 
witnessed her loving reverence, and he had admitted the principle 
that the forgiveness of much produces much love. This interpreta- 
tion is quite in harmony with the parable, with the second half of 
the verse, and with ver. 50. There were two things evident,—the 
past sin and the present love,—both of them great. A third might 
be known, because (according to the principle just admitted) it 
explained how great love could follow great sin,—the forgiveness 


214 THE GOSPEL ACCORDING TO S. LUKE [ VII. 47-50. 


of the sin. Remissio peccatorum, Simoni non cogitata, probata a 
Jructu, qui est evidens, guum illa sit occulta (Beng). 

ai ἀμαρτίαι αὐτῆς at πολλαί. The second art. refers to v. 39: 
“The many sins of which thou thinkest.” “ΕΓ sins, yes (accord- 
ing to thy estimate), her many sins.” 

ᾧ δὲ ὀλίγον ἀφίεται. “ But he to whom little is forgiven,” 2.6. who 
thinks that he has committed little which could need forgiveness. 
It is said with evident reference to Simon. O Pharisxe, parum 
ailigis, guia parum tibt dimitti suspicaris ; non guia parum dimit- 
titur, sed quia parum putas quod dimittitur (Aug. Serm. xcix.). For 
this use of the dat. comp. Soph. Anz. 994. 

48. εἶπεν δὲ αὐτῇ. What He had to say to Simon (ver. 40) is 
finished: it is His true entertainer (44-46) who now occupies His 
attention. 

ἀφέωνται. ‘‘ Have been and remain forgiven”: see on v. 20. 
There is nothing either in the word or in the context to show that 
her sins were not forgiven until this moment: the context implies 
the opposite, and this is confirmed by the use of the perf. Augus- 
tine’s accessit ad Dominum immunda, ut rediret munda is in this 
respect misleading. ‘The teaching of Christ had brought her to 
repentance and to assurance of forgiveness, and this assurance had 
inspired her with love and gratitude. Jesus now confirms her 
assurance and publicly declares her forgiveness. He thus lends 
His authority to rehabilitate her with society. 

49. λέγειν ἐν ἑαυτοῖς. ““ΤῸ say within themselves” rather than 
among themselves; so that Jesus answered their thoughts, as He 
had already answered Simon’s. The οὗτος is slightly contemptu- 
ous, as often (v. 21; Mt. xiii. 55; Jn. vi. 42, 52, etc.). The xat 
in ὃς καὶ ἁμαρτίας ἀφίησιν is “even” rather than “also.” But 
“also” might mean “ besides other outrages.” 

50. εἶπεν δὲ πρὸς Thy γυναῖκα. ‘“ But He said unto the woman.” 
He ignored their objection, and yet indirectly answered it, by telling 
her that it was her faith that had delivered her from her sins. 

πορεύου εἰς εἰρήνην. “Depart into peace,”. z.e. into a lasting 
condition of peace: a Hebrew formula of blessing and of good- 
will, with special fulness of meaning. Comp. viii. 48; Mk. v. 34; 
1 Sam. i. 17, xx. 42. In Acts xvi. 36 and Jas. ii. 16 we have ἐν 
εἰρήνῃ, Which is less strong, the peace being joined to the moment 
of departure rather than to the subsequent life: comp. Judg. 
xvilil. 6. In Acts xv. 33 we have per εἰρήνης. 

Among the various points which distinguish this anointing from that by Mary 
of Bethany should be noted that ere we have no grumbling at the waste of the 
ointment and no prediction of Christ’s death, while eve no absolution is pro- 


nounced and Mary is not addressed. See Hase, Gesch. J. § 91, p. 651, ed. 
1891 ; also Schanz, p. 250, at the end of this section. 


VIII. 1-3. ὃ The ministering Women. This section is 





VIII. 1, 2.] THE MINISTRY IN GALILEE 215 


evidence of the excellence of Lk.’s sources. The information 
contained in it is exact and minute. The names and other details 
are utterly unlike fiction. An inventor would avoid such things 
as likely to be refuted: moreover, no motive for invention can be 
discerned. The passage tells us—what no other Evangelist 
makes known—how Jesus and His disciples lived when they 
were not being entertained by hospitable persons. The common 
purse (Jn. xiii. 29; comp. ΧΙ. 6) was kept supplied by the 
generosity of pious women. This form of piety was not rare. 
Women sometimes contributed largely towards the support of 
Rabbis, whose rapacity in accepting what could ill be spared was 
rebuked by Christ (xx. 47; [Mt. xxiii. 14 ;] Mk. xii. 40) with great 
severity. 

1. Καὶ ἐγένετο ἐν τῷ καθεξῆς καὶ αὐτὸς διώδευεν. See detached 
note p. 45, and comp. v. 1, 12, 14: for ἐν τῷ καθεξῆς see small 
print on vii. 11. The αὐτός anticipates καὶ οἱ δώδεκα, ‘ He Himself 
and the Twelve.” But the καί before αὐτός comes after ἐγένετο 
and must not be coupled with the καί before οἱ δώδεκα. In N.T. 
διοδεύω occurs only here and Acts xvii. 1, but it is freq. in LXX 
(Gen. xii. 6, xiii, 17, etc.) ; also in Polyb. Plut. etc. Comp. ix. 6, 
Kili; 22. 

κατὰ πόλιν Kal κώμην np. LVe quis Judxus preteritum se queri 
posset (Grotius), Jesus preached city by city (Acts xv. 21) and 
village by village. The clause is amphibolous. It probably is 
meant to go with διώδευε, but may be taken with κηρύσσων καὶ 
evayy. The incidental way in which the severity of Christ’s 
labours is mentioned is remarkable. Comp. ix. 58, xill. 22; Mt. 
ix. 35; Mk. vi. 31. For εὐαγγελιζόμενος see on il. το. We are 
not to understand that the Twelve preached in His presence, if at 
all. Note the σύν (not pera), and see on vv. 38, 51, and i. 56. 

2. πνευμάτων πονηρῶν. See on iv. 33. We cannot tell how 
many of these women had been freed from demons: perhaps only 
Mary Magdalen, the others having been cured ἀπὸ ἀσθενειῶν. For 
the ἀπό comp. Vv. I5, Vil. 21. 

ἡ καλουμένη Μαγδαληνή. See on vi. 15. The adj. probably 
means “ of Magdala,” a town which is not named in N.T.; for the 
true reading in Mt. xv. 39 is “ Magadan.” ‘‘ Magdala is only the 
Greek form of J/igdol, or watch-tower, one of the many places of 
the name in Palestine” (Tristram, Bzb/e Places, p. 260) ; and it is 
probably represented by the squalid group of hovels which now 
bear the name of JZejde/, near the centre of the western shore of 
the lake. Magdala was probably near to Magadan, and being 
much better known through 7 Μαγδαληνή, at last it drove the 
latter name out of the common text. See Stanley, Siz. & Pal. 
p. 382. Mary being a common name, the addition of something 
distinctive was convenient ; and possibly a distinction from Mary 


216 THE GOSPEL ACCORDING TO 5. LUKE [VIII. 2, 8. 


of Bethany was specially designed by the Evangelists. Mary 
Magdalen is commonly placed first = she is mentioned with 
other women (Mt. xxvii. 56, 61, xxvill. 1; Mk. xv. 40, 47, xvi. 1; 
Lk. xxiv. 10). Jn. xix. 25 is an exception. See on i. 36. 

ἀφ᾽ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει. This fact is mentioned in the 
disputed verses at the end of Mk. (xvi. 9). It indicates a pos: 
session of extraordinary malignity (Mk. v. 9). We need not give 
any mystical interpretation to the number seven: comp. xi. 26; 
Mt. xii. 45. There is nothing to show that demoniacs generally, 
or Mary in particular, had lived specially vicious lives: and the 
fact that no name is given to the ἁμαρτωλός in the preceding 
section, while Mary Magdalen is introduced here as an entirely 
new person, is against the traditional identification of the two. 
Moreover, such an affliction as virulent demoniacal possession 
would be almost incompatible with the miserable trade of prosti- 
tution. If Lk. had wished to intimate that the ἁμαρτωλός is Mary 
Magdalen, he could have done it much more clearly. Had he 
wished to conceal the fact, he would not have placed these two 
sections in juxtaposition. Had he wished to withhold the name 
of the ἁμαρτωλός, who may possibly be included among the ἕτεραι 
πολλαί, he would have done as he has done. The dpaprwAds and 
Mary Magdalen and Mary of Bethany are three distinct persons. 

8. ‘lwdva. She is mentioned with Mary Magdalen again 
xxlv. 10: all that we know about her is contained in these two 
passages. Godet conjectures that Chuza is the βασιλικός, who 
“believed and his whole house” (Jn. iv. 46-53). In that case her 
husband would be likely to let her go and minister to Christ. The 
Herod meant is probably Antipas, and his ἐπίτροπος would be the 
manager of his household and estates: comp. Mt. xx. 8. Blunt 
finds here a coincidence with Mt. xiv. 2; Herod “said to his 
servants, This is John the Baptist.” If Herod’s steward’s wife was — 
Christ’s disciple, He would often be spoken of among the servants 
at the court; and Herod addresses them, because they were 
familiar with the subject. Comp. the case of Manaen (Acts xiii. 1), 
Herod’s σύντροφος (Undesigned Coincidences, Pt. IV. xi. *p. 263) 
8th ed.). Of Susanna nothing else is known, nor of the other 
women, unless Mary, the mother of James and Ἴοβεϑ, and Salome 
(Mk. xv. 40) may be assumed to be among them. 

αἵτινες διηκόνουν αὐτοῖς. ‘Who were of such a character as to 
minister to them”; 7.e. they were persons of substance. For ἥτις 
see on vil. 37, and for διακονεῖν comp. Rom. xv. 25. The αὐτοῖς 
means Jesus and the Twelve, the reading αὐτῷ (A LM X) being 
probably a correction from Mt. xxvii. 55 ; Mk. xv. 41. But αὐτοῖς 
has special point. It was precisely because Jesus now had twelve 
disciples who always accompanied Him, that there was need of 
much support from other disciples, 











VIII. 3, 4.] THE MINISTRY IN GALILEE 217 


ἐκ τῶν ὑπαρχόντων αὐταῖς. It is this which distinguishes this 
passage from Mt. xxvii. 55 and Mk. xv. 41. There the διακονεῖν 
might refer to mere attendance on Him. We learn from this that 
neither Jesus nor the Twelve wrought miracles for their own 
support. 


Here, as in xii. 15 and Acts iv. 32, τὰ ὑπάρχοντα has the dat. Every- 
where else in Lk. (xi. 21, xii. 33, 44, xiv. 33, xvi. I, xix. 8) and elsewhere 
in N.T. (five times) it has the gen. So also in LXX the gen. is the rule, the 
dat. the exception, if it is the true reading anywhere. Both τὰ ὑπάρχοντα 
and ὑπάρχειν are favourite expressions with Lk. See on ver. 41. 


4-18. The Parable of the Sower. Mt. xiii. 1-23; Mk. 
ἵν. 1-20. We have already had several instances of teaching by 
means of parables (v. 36-39, vl. 39, 41-44, 47-49, Vii. 41, 42); 
but they are brief and incidental. Parables seem now to become 
more common in Christ’s teaching, and also more elaborate. 
This is intelligible, when we remember the characteristics of 
parables. ‘They have the double property of revealing and con- 
cealing. ‘They open the truth, and impress it upon the minds of 
those who are ready to receive it: but they do not instruct, though 
they may impress, the careless (ver. 10). As Bacon says of a 
parable, “‘it tends to vail, and it tends to illustrate a truth.” As the 
hostility to His teaching increased, Jesus would be likely to make 
more use of parables, which would benefit disciples without giving 
opportunity to His enemies. The parable of the Sower is in some 
respects chief among the parables, as Christ Himself seems to 
indicate (Mk. iv. 13). It is one of the three which all three record, 
the others being the Mustard Seed and the Wicked Husbandmen: 
and it is one of which we have Christ’s own interpretation. 

4. Συνιόντος δὲ ὄχλου πολλοῦ καὶ τῶν κατὰ πόλιν ἐπιπορευομένων π. 
αὖτ. The constr. is uncertain, and we have choice of two ways, 
according as the καί is regarded as simply co-ordinating, or as 
epexegetic. 1. “And when a great multitude was coming 
‘together, and they of every city were resorting to Him.” 2. 
“And when a great multitude was coming together, namely, of 
those who city by city were resorting to Him.” According to 2, 
the multitude consisted wholly of those who were following from 
different towns (ver. 1). As no town is named, there was perhaps 
no crowd from the place itself. In any case the imperf. part. 
should be preserved in translation. It was the growing multitude 
which caused Him to enter into a boat (Mt. xiii. 2; Mk. iv. 1). 

See on xi. 29. Except Tit. 1, 5, κατὰ πόλιν 15 peculiar to Lk. 


The Latin Versions vary greatly: conventente autem turba magna et 
corum qui ex civitatibus adventebant dixit parabolam (a); conventente autem 
turba multa et gui de stngulis ctvitatibus extbant dixit 2. (c) ; congregato 
autem populo multo et ad ctvitatem iter faciebant ad eum dixit parabolam 
talem ad eos (d); cum autem turba plurima conveniret et de civitatibus prow 





218 TIIE GOSPEL ACCORDING TO 5. LUKE [VIII 4-7. 


perarent ad eum dixit per similitudinem (Vulg.); cum autem turba plurima 
convenisset (συνελθόντος, D) δὲ de ctvitatibus advenirent multi dixit per 
similitudinem (Cod. Brix.). 


εἶπεν διὰ παραβολῆς. The expression occurs nowhere else. 
Mt. and Mk. write ἐν παραβολαῖς λέγειν or λαλεῖν, while Lk. has 
παραβολὴν εἰπεῖν or λέγειν. See on iv. 23, Vv. 36, and vi. 39; and 
on the parable itself see Gould on Mk. iv. 1 ff. 

5. ἐξῆλθεν 6 σπείρων. So in all three accounts: “ Zhe sower 
went forth.” The force of the article is “he whose business it is 
to sow”: he is the representative of a class who habitually have 
these experiences. Rhem. has “7216 sower” in all three places, 
Cran. in Mt. and Mk., Cov. in Mt. For the pres. part. with the 
article used as a substantive comp. iil. 11, Vv. 31, Vi. 29, 30, 32, ix. 
11, x. 16, etc. There is solemnity in the repetition, 6 σπείρων τοῦ 
σπεῖραι τὸν σπόρον. The comparison of teaching with sowing is 
frequent in all literature ; but it is possible that Jesus here applies 
what was going on before their eyes. See the vivid description of 
a startling coincidence with the parable in Stanley, Sz. & Pal. 

aot: 

ῥ if τῷ σπείρειν αὐτόν. “During his sowing, while he sowed” : 
αὐτόν is subj., not obj., and refers to ὃ σπείρων, not τὸν σπόρον. 
See on iii. 21. Note the graphic change of prepositions: παρὰ 
τὴν ὁδόν (ver. 5), ἐπὶ τὴν πέτραν (ver. 6), ἐν μέσῳ (ver. 7), εἰς τὴν 
γῆν (ver. 8). In this verse Lk. has three features which are 
wanting in Mt. and Mk.: τὸν σπόρον, καὶ κατεπατήθη, and τοῦ 
οὐρανοῦ. 

παρὰ τὴν ὁδόν. Not “along the way,” but “by the side of the 
way.” It fell on the field, but so close to the road that it was 
trampled on. 


Both Lk. and Mk. here have μέν followed by καί: ὃ μὲν. .. καὶ ἕτερον, 
Comp. Mk. ix. 12. The absence of δέ after μέν is freq. in Acts, Pauline 
Epp., and Heb. See Blass, G7. p. 261. 


6. ἐπὶ τὴν πέτραν. The rock had a slight covering of soil; and 
hence is called τὸ πετρῶδες (Mk.) and τὰ πετρώδη (Mt.), which does 
not mean “stony ground,” 2.6. full of stones, but “rocky ground,” 
i.e. with rock appearing at intervals and with “no depth of earth.” 
The thinness of the soil would cause rapid germination and rapid 
withering ; but Lk omits the vafzd growth. With φυέν comp. Prov. 
xxvi. 9; Exod. x. 5; and (for the constr.) Lk. ii. 4. For ixpdda, 
“moisture,” Mt. and Mk. have ῥίζαν. The word occurs Jer. 
xvii. 8; Job xxvi. 14; Jos. “1212. ili. 1. 3 ; but nowhere else in N.T. 

7. ἐν μέσῳ τῶν ἀκανθών. The result of the falling was that it 
was in the midst of the thorns: prep. of rest after a verb of 
motion: comp. vii. 17. Lk. is fond of ἐν μέσῳ (il. 46, x. 3, xxi 





VILE 7-10.] THE MINISTRY IN GALILEE 219 


21, ΧΧΙ͂Ι. 27, 55, xxiv. 36; Actsi. 15, etc.). Elsewhere it is rare, 
except in Rev. Neither Mt. nor Mk. have it here. 

συνφυεῖσαι. Here only in N.T. In LXX only Wisd. xiii. 13. 
In Plato and Aristotle it is transitive: “cause to grow together.” 
We are to understand that the good seed fell into ground where 
young thorns were growing ; otherwise the growing /ogether would 
hardly be possible. Indeed the ἀνέβησαν ai ἄκανθαι of Mt. and 
Mk. almost implies that the thorns were not yet visible, when the 
good seed was sown in the midst of them. The ἀπέπνιξαν means 
“choked it off,” so as to exterminate it: comp. the ἀπό in ἀπο- 
κτείνω. Wic. has “strangliden it”; but that, though sufficient for 
suffocaverunt (Vulg.), does not express the dao. The verb occurs 
only here and ver. 33 in N.T., and in LXX only in Nah. ii. 12 and 
Tobit 11. ὃ. Mt. xii. 7 is doubtful. 

8. εἰς τὴν γῆν τὴν ἀγαθήν. Not merely upon, but into the soil. 
The double article in all three accounts presents the soil and its 
goodness as two separate ideas: “the ground (that was intended 
for it), the good (ground).” Mt. and Mk. have καλήν. This 
repetition of the article is specially frequent in Jn. Lk. omits the 
sixty- and thirtyfold. Isaac is said to have reaped a hundredfold 
(Gen. xxvi. 12). Hdt. (i. 193. 4) states that in the plain of 
Babylon returns of two hundred- and even three hundredfold, 
were obtained. Strabo (xvi. p. 1054) says much the same, but is 
perhaps only following Hdt. See Wetst. on Mt. xiii. 8 for abundant 
evidence of very large returns. 

6 ἔχων ὦτα ἀκούειν ἀκουέτω. This formula occurs in all three. 
Comp. xiv. 35; Mt. xi. 15, ΧΗ 43. In Rev. we have the sing,, 
6 ἔχων οὖς ἀκουσάτω (il. 7, 11, 17, 29, ill. 6, 13, 22). The intro- 
ductory ἐφώνει, “ He cried aloud,” indicates a raising of the voice, 
and gives a solemnity to this concluding charge. The imperf. 
perhaps means that the charge was repeated. Comp. Ezek. ili. 27 ; 
Hom. /2. xv. 129. 

! 9. τίς αὕτη εἴη 4 παραβολή. “What this parable might be in 
meaning.” See small print oni. 29. Mt. says that the disciples 
asked why He spoke to the multitude in parables. Christ answers 
both questions. For ἐπηρώτων see on 11]. Io. 

10. τοῖς δὲ λοιποῖς. ‘‘ Those who are outside the circle of 
Christ’s disciples”; ἐκείνοις τοῖς ἔξω, as Mk. has it. This implies 
that it is disciples generally, and not the Twelve only, who are 
being addressed. Mt. is here the fullest of the three, giving the 
passage from Is. vi. 9, τὸ in full. Lk. is very brief. 

ἵνα βλέποντες μὴ βλέπωσιν. At first sight it might seem as if 
the ἵνα of Lk. and Mk. was very different from the ὅτι of Mt. 
But the principle that he who hath shall receive more, while he 
who hath not shall be deprived of what he seemeth to have, 
explains both the ἵνα and the ὅτι. Jesus speaks in parables, 





220 THE GOSPEL ACCORDING TO 5. LUKE [ VIII. 10-12. 


because the multitude see without seeing and hear without hearing. 
But He also speaks in parables zz order that they may see without 
seeing and hear without hearing. They “have not” a mind to 
welcome instruction, and therefore they are taught in a way which 
deprives them of instruction, although it is full of meaning to those 
who desire to understand and do understand. But what the 
unsympathetic “hear without understanding” they remember, be 
cause of its impressive form; and whenever their minds become 
fitted for it, its meaning will become manifest to them. 

WH. write συνίωσιν, from the unused συνίω, while other editors prefer 
συνιῶσιν, from συνίημι or the unused συνιέω. Similarly WH. have συνίουσιν 
(Mt. xiii. 13), where others give συνιοῦσιν. II. App. p. 167. Here some 
authorities have συνῶσιν, as in LXX, 

11. Having answered the question διατί ἐν παραβολαῖς λέγεις ; 
Jesus now answers tis ἐστιν αὕτη ἡ παραβολή; To the disciples 
“who have” the one thing needful “more is given.” The similarity 
between the seed and the word lies specially in the vital power 
which it secretly contains. Comp. ‘Behold I sow My law in 
you, and it shall bring fruit in you, and ye shall be glorified in it 
for ever. But our fathers, which received the law, kept it not, and 
observed not the statutes: and the fruit of the law did not perish, 
neither could it, for it was Thine ; yet they that received it perished, 
because they kept not the thing that was sown in them” (2 Esdr. 
1X. 31-33). 

ὁ λόγος τοῦ Θεοῦ. Mt. never (? xv. 6) has this phrase ; it occurs 
only once in Mk. (vii. 13) and once in Jn. (x. 35). Lk. has it 
four times in the Gospel (v. I, vill. 11, 21, xi. 28) and twelve 
times in the Acts. Here Mk. has τὸν λόγον (iv. t5) and Mt. has 
nothing (xiii..18). So in ver. 21, where Lk. has τὸν A. τοῦ @., 
Mk. has τὸ θέλημα τοῦ ©. (111. 35) and Mt. τὸ θέλημα τοῦ πατρός 
(xii. 50). Does it mean “the word which comes from God” or 
“the word which tells of God”? Probably the former. Comp. 
the O.T. formula “The word of the Lord came to.” The gen. is 
subjective. Lft. Zpp. of S. Paul, p. 15. 

12. ot δὲ παρὰ τὴν ὁδόν. There is no need to understand 
orapévres, as is clear from Mk. iv. 15. ‘Those by the wayside” 
is just as intelligible as “‘Those who received seed by the way- 
side.” 

εἶτα ἔρχεται 6 διάβολος. Much more vivid than “And the 
birds are the devil.” This is Christ’s own interpretation of the 
birds, and it is strong evidence for the existence of a personal 
devil. Why did not Jesus explain the birds as meaning impersonal 
temptations? He seems pointedly to insist upon a personal ad- 
versary. See on x. 18. Mt. has ὁ πονηρός, Mk. 6 σατανᾶς. The 
concluding words are peculiar to Lk.: “in order that they may 
not by believing be saved.” Perhaps a sign of Pauline influence. 














VIII. 13-15. | THE MINISTRY IN GALILEE 221 


13. The constr. is ambiguous. In vv. 12, 14, 15 εἰσίν is expressed, and 
it is usually understood here: ‘‘ And those on the rock ave they which, when 
they have heard, receive the word with joy ; avd these have no root.” But it 
is not necessary to insert the elcfy. We may continue the protasis to τὸν 
λόγον and make καί mean also: ‘‘ And those on the rock, which, when they 
have heard, receive the word with joy,—these also (as well as those by the 
wayside) have no root.” Thus οὗτοι ἔχουσιν exactly corresponds to οὗτοί 
εἰσιν in vv. 14, 15. But the usual arrangement is better. The of πρὸς καιρὸν 
πιστεύουσιν is a further explanation of οὗτοι. Neither Mt. nor Mk. has 
δέχονται, of which Lk. is fond (ii. 28, ix. 5, 48, 53, x. 8, 10, xvi. 4, 6, 7, 
9, etc.). It implies the internal acceptance ; whereas λαμβάνειν implies no 
more than the external reception, 


ἐν καιρῷ πειρασμοῦ ἀφίστανται. Mt. and Mk. have θλίψεως ἢ 
διωγμοῦ, which shows that the temptation of persecution and ex- 
ternal suffering is specially meant: comp. Jas. i. 2. In all times 
of moral and spiritual revival persons who are won easily at first, 
but apostatize under pressure, are likely to form a large portion: 
comp. Heb. 11. 12. The verb does not occur in Mt. Mk. or Jn. 
The repetition of καιρός is impressive. As opportunity commonly 
lasts only for a short time, καιρός may mean “‘a short time.” 


14. τὸ δὲ els τὰς ἀκάνθας πεσόν. It is not probable that this is an ace. 
abs.: ‘‘ Now as regards that which fell among the thorns.” The attraction 
of οὗτοι (for τοῦτο) to of ἀκούσαντες is quite intelligible. 


ὑπὸ μεριμνών kat πλούτου καὶ ἡδονῶν τοῦ βίου. It is usual to take 
this after συμπνίγονται ; and this is probably correct: yet Weiss 
would follow Luther and others and join it with πορευόμενοι, “going 
on their way under the influence of cares,” etc. But ver. 7 is 
against this: the cares, etc., are the thorns, and it is the thorns 
which choke. This does not reduce πορευόμενοι to a gehaltloser 
Zusatz. The choking is not a sudden process, like the trampling 
and devouring; nor a rapid process, like the withering: it takes 
time. It is as they go on their way through life, and before they 
have reached the goal, that the choking of the good growth takes 

place. Therefore they never do reach the goal. The transfer of 
_ what is true of the growing seed to those in whose heart it is sown 
is not difficult ; and συμπνίγονται is clearly passive, not middle 
and transitive. The thorns choke the seed (ver. 7); these hearers 
are choked by the cares, etc. (ver. 14). Here only in N.T. does 
τελεσφορεῖν occur. It is used of animals as well as of plants 
(4 Mac. xiii. 20; Ps. lxiv. 10, Sym.). 

15. τὸ δὲ ἐν τῇ καλῇ γῇ, κιτιλ. It fell zzfo the good ground 
(ver. 8), and it is 22: the right ground. Perhaps οἵτινες has its full 
meaning: “who are of such a character as to,” etc. The two 
epithets used of the ground, ἀγαθή in ver. ὃ and καλή in ver. 15, 
are combined for καρδίᾳ : “in a right and good heart.” We must 
take ἐν καρδίᾳ with κατέχουσι rather than with ἀκούσαντες. Even 
if ἀκούειν be interpreted to mean “hearing gladly, welcoming,” it 


222 THE GOSPEL ACCORDING TO S. LUKE [ VIII. 15, 16, 


is not the same as κατέχειν, which means “hold fast” (1 Cor. 
xl. 2). It is reasonable to suppose that ἀκούειν means the same in 
all four cases (12, 13, 14, 15). But κατέχουσιν (Lk.), παραδέχονται 
(Mk. iv. 20), and συνιών (Mt. xiii. 23) may all be equivalents of 
the same Aramaic verb, meaning ‘‘to take in”: see footnote on 
Vick COMP. ΘΟ xy. 2. ir Nhes νι: 

ἐν ὑπομονῇ, ‘With endurance, perseverance,” rather than 
“patience,” which would be μακροθυμία : zz patientia (Vulg.), in 
tolerantia (c), in sufferentia (d), per patientiam (bf ff,). See Lft. 
on Col. i. 11; Trench, Syz. lili. This ὑπομονή is the opposite of 
ἀφίστανται (ver. 13), and is not in Mt. or Mk. Thus Lk. gives the 
opposite of all three of the bad classes: κατέχουσιν, non ut in Via; 
καρποφοροῦσιν, non ut in spinis; ἐν ὑπομονῇ, non ut in petroso 
(Beng.). Neither here nor in ver. 8 does Lk. give the degrees of 
fruitfulness. Mt. and Mk. do so both in the parable and in the 
interpretation. The suggestion that Lk. has mistaken three 
numerals for a word which he translates ἐν ὑπομονῇ seems to be a 
little too ingenious (Zxfositor, Nov. 1891, p. 381). That Jesus 
knew that all four of the classes noticed in the parable were to be 
found in the audience before Him, is probable enough; but we 
have no means of knowing it. We may safely identify the Eleven 
and the ministering women with the fourth class. Judas is an 
instance of the third. But all are warned that the mere receiving 
of the word is not decisive. Everything depends upon ow it is 
received and how it is vefaimed. Grotius quotes from the AZagna 
Moralia: © τὰ ἀγαθὰ πάντα ὄντα ἀγαθά ἐστιν, καὶ ὑπὸ τούτων μὴ 
διαφθείρεται, οἷον ὑπὸ πλούτου καὶ ἀρχῆς, ὃ τοιοῦτος καλὸς καὶ 
ἀγαθός. 

16-18. Practical Inference. The connexion with what pre- 
cedes need not be doubted. By answering the question of the 
disciples (ver. 9) and explaining the parable to them, Jesus had 
kindled a light within them. ‘They must not hide it, but must see 
that it spreads to others. Here we have the opposite of what was 
noticed in the Sermon on the Mount. Here Lk. has, gathered 
into one, sayings which Mt. has, scattered in three different places 
(v. 15, x. 26, xiii. 12: comp. xiii. 12, xxv. 29). Mk. and’ikeare 
here very similar and consecutive. Comp. xi. 33-36. 


16. λύχνον ἅψας καλύπτει αὐτὸν σκεύει. ‘‘ Having lighted a 
lamp,” rather than “a candle.” Trench, Syz. xlvi.; Becker, 
Charicles, ii. 86, Eng. tr. p. 130; Gad/us, 11. 398, Eng. tr. p. 308. 
For ἅψας see on xv. ὃ: it occurs again xi. 33, but not in the 
parallels Mt. v. 15; Mk. iv. 21. Instead of σκεύει Mt. and Mk. 
have the more definite ὑπὸ τὸν μόδιον, which Lk. has xi. 33. As 





VIII. 16-18.] THE MINISTRY IN GALILEE 223 


λύχνος isa “lamp,” λυχνία is a “lamp-stand,” on which several 
λύχνοι might be placed or hung: for, whereas the λαμπτήρ was 
fixed, the λύχνος was portable. Other forms of λυχνία are λυχνίον 
and Avyveiov (Kennedy, Sources of N.T. Grk. p. 40. Comp. the 
very similar passage xi. 33. In both passages οἱ εἰσπορευόμενοι, 
the Gentiles, are mentioned instead of οἱ ἐν τῇ οἰκίᾳ, the Jews (Mt. 
Wi 0S): 

17. The poetic rhythm and parallelism should be noticed. 
Somewhat similar sayings are found in profane writers: dye δὲ 
πρὸς φῶς τὴν ἀλήθειαν χρόνος (Menander) ; comp. Soph. 47ax, 646, 
and Wetst. on Mt. x. 26. For φανερὸν γενήσεται see on iv. 36; 
Mt has ἀποκαλυφθήσεται, Mk. φανερωθῇ. For ἀπόκρυφον, “ hidden 
away” from the public eye, see Lft. on Col. 11. 3. It was a 
favourite word with the Gnostics to indicate their esoteric books, 
which might not be published. Comp. the very similar passage 
xii. 2; and see 5. Cox in the Lxfosztor, 2nd series, i. pp. 186, 
372, and Schanz, ad doc. 

18. βλέπετε οὖν πῶς ἀκούετε. Because the doctrine received 
must be handed on and made known to all, therefore it is all-im- 
portant that it should be rightly heard, viz. with intelligence and 
a “good heart” (ver. 15). Whoever gives a welcome to the word 
and appropriates it, becomes worthy and capable of receiving 
more. But by not appropriating truth when we recognize it, we 
lose our hold of it, and have less power of recognizing it in the 
future. There is little doubt that ὃ δοκεῖ ἔχειν means “ that which 
he ¢hinketh he hath.” Wic. has “weneth”; Tyn. and Cran. “sup- 
poseth” ; Cov. and Rhem. “thinketh.” “Seemeth” comes from 
Beza’s videtur. It is se/fdeception that is meant. Those who 
received the seed by the wayside were in this condition; they 
failed to appropriate it, and lost it. Comp. xix. 26. 

Mk. here inserts (iv. 24) the ᾧ μέτρῳ μετρεῖτε, «.7.., which 
Lk. has already given in the sermon (vi. 38): and both Mt. and 


ΜΚ. here add other parables, two of which Lk. gives later (xiii. 


18-21). 

19-21. The Visit of His Mother and His Brethren. Christ’s 
true Relations. Mt. (xii. 46-50) and Mk. (ili. 31-35) place this 
incident before the parable of the Sower; but none of the three 
state which preceded in order of time. Comp. x‘. 27, 28, and 
see on xi. 29. On the “Brethren of the Lord” see Lange, Zeden 
Jesu, ii. 2, § 13, Eng. tr. 1. p. 329; Lft. Galatians, pp. 253-291, 
in his Dissertations on the Apostolic Age, pp. 3-45, Macmillan, 
1892; J. B. Mayor, Epistle of S. James, pp. v-xxxvi, Macmillan, 
1892.1 D.B.? artt. “Brother”; “James”; “Judas, the Lord’s 
Brother.” 


1 The work as a whole, and the dissertation on this question in particular, 
deserve special commendation. 


224 THE GOSPEL ACCORDING TO 5. LUKE { VIII. 19-21. 


19. Παρεγένετο δὲ πρὸς αὐτὸν ἧ μήτηρ Kal ot ἀδελφοὶ αὐτοῦ 
For the verb, which is a favourite with Lk., see on vu. 4. Here 
Mk. has ἔρχονται and Mt. ἰδού. In writing the sing. Lk. is think- 
ing only of ἡ μήτηρ. Such constructions are common, and do 
not imply that the first in the series of nominatives was em- 
phatic or specially prominent, except in the writer’s thoughts. 
Comp. Jn. xviii. 15, xx. 3; Acts xxvi. 30; Philem. 23. 

The precise relationship to be understood from the expression 
ot ἀδελφοὶ αὐτοῦ will probably never be determined or cease to be 
discussed. ‘There is nothing in Scripture to warn us from what is 
the antecedently natural view that they are the children of Joseph 
and Mary, unless “I know not a man” (1. 34) is interpreted as 
implying a vow of perpetual virginity. The “frstborn” in il. 7 
and the zmferfect followed by “till” in Mt. i. 25, seem to imply 
that Joseph and Mary dad children; which is confirmed by con- 
temporary belief (Mk. vi. 3; Mt. xiil. 55) and by the constant 
attendance of the ἀδελφοί on the Mother of the Lord (Mt. xu. 
46; Mk. iii. 32; Jn. ii. 12). The Epiphanian theory, which gives 
Joseph children-older than Jesus by a former wife, deprives Him 
of His rights as the heir of Joseph and of the house of David. 
It seems to be of apocryphal origin (Gosfel according to Peter, or 
Book of James) ; and, like Jerome’s theory of cousinship, to have 
been invented in the interests of asceticism and of @ priori con- 
victions respecting the perpetual virginity of Mary. Tertullian, 
in dealing with this passage, seems to assume as a matter of 
course that the ἀδελῴοί are the children of Mary, and that she 
and they were here censured by Christ (Marcion. iv. 19; De 
Carne Christi, vii.) He knows nothing of the doctrine of a 
sinless Virgin. Renan conjectures that James, Joses, Simon, 
and Judas were the cousins of Jesus, but that the brethren who 
refused to believe in Him were His real brethren (V. de /. p. 23). 
This solution remains entirely his own, for it creates more diffi- 
culties than it solves. See Lxpositors Bible, James and Jude, ch. 
iii., Hodder, 1891. 

συντυχεῖν. Elsewhere in bibl. Grk. 2 Mac. viii. 14 only. 

20. ἀπηγγέλη. A favourite word (vv. 34, 36, 47, vii. 18, 22, ix. 36, 
xiii. 1, etc.). Here [Mt.] has εἶπεν δέ τις and Mk. has λέγουσιν. The 
λεγόντων is certainly spurious: om. ἐξ Β 1, ΔΊ, Latt. Goth. ete. 


21. μήτηρ pou καὶ ἀδελφοί μου. Note the absence of the article 
in all three accounts. This is the predicate, and οὗτοι, x.7.A., is 
the subject. And the meaning 1s not are “‘ My actual mother or 
brethren,” which would be ἣ μήτηρ pov Kai of ἀδελφοί pov, but 
“Mother to Me and brethren to Me,” ze. equal to such, equally 
dear. Mt. and Mk. have the singular here: otros or αὐτός μου 
ἀδελφὸς καὶ ἀδελφὴ καὶ “μήτηρ ἐστί. We cannot infer from καὶ 








VIII. 21-23.] THE MINISTRY IN GALILEE 225 


ἀδελφή that His sisters were present: they had settled at Nazareth 
(Mt. xiii. 56; Mk. vi. 3). The texts of Mk. iii. 32, which repre- 
sent the multitude as telling Jesus that His sisters are with His 
Mother and brethren, are probably the result of this inference. 
AD and some Latin authorities insert “and Thy sisters” ; 
*BCGKL and most Versions omit the words. Christ’s reply 
is not a denial of the claims of family ties, nor does it necessarily 
imply any censure on His Mother and brethren. It asserts that 
there are far stronger and higher claims. Family ties at the best 
are temporal; spiritual ties are eternal. Moreover, the closest 
blood-relationship to the Messiah constitutes no claim to ad- 
mission into the Kingdom of God. No one becomes a child of 
God in virtue of human parentage (Jn. i. 13). Jesus does not 
say πατήρ pov, not merely because Joseph was not present, but 
because in the spiritual sense that relationship to Christ is filled 
by God alone. See on ver. 11. 

22-25. The Stilling of the Tempest on the Lake of Gennesaret. 
This is the first of a pair of miracles which appear in the same 
order in all three Gospels (Mt. viii. 23 ff.; Mk. iv. 35 ff.), the 
second being the healing of the demoniacs in the country of the 
Gadarenes. To these two Mk. and Lk. add the healing of the 
woman with the issue and the raising of the daughter of Jairus, 
which Mt. places somewhat later. The full series gives us a 
group of representative miracles exhibiting Christ’s power over 
the forces of nature and the powers of hell, over disease and over 
death. 

22. Ἐγένετο δὲ ἐν μιᾷ τῶν ἡμερῶν καὶ αὐτός. All these ex- 
pressions are characteristic, and exhibit Aramaic influence. See 
note at the end of ch. i., and comp. v. 1, 12, 17, vi. 12. There is 
nothing like them in Mk. iv. 35 or Mt. vill. 23, and ἐν μιᾷ τῶν 
ἡμερῶν is peculiar to Lk. (v. 17, xx. 1). Comp. ἐν μιᾷ τῶν 
πόλεων (ν. 12) and ἐν μιᾷ τῶν συναγωγῶν (xiii. 10). Mt. tells us 
_that it was the sight of the multitudes around Him that moved 
Jesus to order a departure to the other side of the lake; and 
Mk. says that the disciples “leaving the multitude, take Him with 
them, even as He was in the boat.” This seems to imply that 
He was utterly tired, overcome by the demands which the multi- 
tude made upon Him. For διέλθωμεν see on 11. 15. The nautical 
expression ἀνάγεσθαι is freq. in Lk. and peculiar to him (Acts 
Me Sav DT, XV. 25, XX. 2, 12; ΣΙ. 2, KXvil. 2, 4, 12; 21, XXvill. 
10, 11). Syr-Sin. omits καὶ ἀνήχθησαν. 

23. πλεόντων δὲ αὐτῶν ἀφύπνωσεν. Excepting Rev. xviii. 17, 
πλεῖν is peculiar to Lk. (Acts xxi. 3, xxvii. 2, 6, 24). In Ant. 
Fal. 9. 517, ἀφυπνόω means “awaken from sleep.” Here it means 
“fall off to sleep,” a use which seems to be somewhat late 
(Heliod. ix. 12). In class. Grk. we should rather have καθυπνόω 

τις 





226 THE GOSPEL ACCORDING TO S. LUKE  [VIII. 23-26. 


(Lob. Phryn. p. 224). This is the only passage in which we read 
of Jesus sleeping. 

κατέβη λαῖλαψ ἀνέμου. ‘There came down a violent squall of 
wind,” from the heights which surround the lake. These are 
furrowed with ravines like funnels, down which winds rush with 
great velocity. See Thomson, Land & Book, p. 375; Keim, 
iv. p. 179, who quotes Rusegger, ezsen, 111. p. 136. For λαῖλαψ 
comp. Job xxi. 18, xxxviil. 1; Wisd. v. 14, 23; Ecclus. xlviii. 9; 
Hom. //. xil. 375, ΧΡ. 57. Mt. gives the effect of it as σεισμὸς 
μέγας ἐν τῇ θαλάσσῃ. For the accent comp. καλαῦροψ, κλῖμαξ, 
x.7.4., and see Chandler, 8 668. 

guvetAnpodvto. The verb occurs only here, ix. 51, and Acts 
ii. 1. Note the imperf. in contrast to κατέβη. The squall came 
down with a single rush; the filling of the boat continued and 
was not completed. What was true of the boat is stated of the 
crew. In class. Grk. the act. is used of manning ships thoroughly 
(Thue. vi. 50. 2). 

24. *Emotdta, émotdéta. See on v. 5. The doubling of the 
name is here peculiar to Lk. Comp. x. 41, xxii. 31; Acts ix. 4, 
Xxll. 7, Xxvl. 14. Mt. has Κύριε, Mk. Διδάσκαλε. Augustine has 
some good remarks as to the differences between the exclama- 
tions attributed to the disciples in the three narratives. ‘‘ There is 
no need to inquire which of these exclamations was really uttered. 
For whether they uttered some one of these three, or other words 
which no one of the Evangelists has recorded, yet conveying the 
same sense, what does it matter?” (De Cons. Evang. ii. 24, 25). 

ἐπετίμησεν TO ἀνέμῳ καὶ τῷ κλύδωνι. This does not prove that 
Lk. regarded the storm as a personal agent: both the wind and 
its effect are “rebuked,” a word which represents the disciples’ 
view of the action. See on iv. 39. A κλύδων (κλύζειν, “ wash 
against”) is larger than a "κῦμα (Jas. 1: 6; Jon. i. 4, 12; Wisd. 
ἘΠ ον T Mac. 1. Στ ὦ 4 Mac. vil. παν. 2:1): 

γαλήνη. Mt. and Mk. add μεγάλη: the word is common 
elsewhere, but in N.T. occurs only in this narrative. The sudden 
calm in the sea showed the reality of the miracle. Wind may 
cease suddenly, but the water which it has agitated continues to 
work for a long time afterwards. In Mk., as here, the stilling of 
the tempest precedes the rebuke: Mt. transposes the order of the 
two incidents. In both the rebuke is sharper than in Lk., who 
“ever spares the Twelve” (Schanz). See on vi. 13 and xxil. 45. 

25. Ποῦ ἡ πίστις ὑμῶν; They might have been sure that the 
Messiah would not perish, and that their prayer for help would be 
answered. It is not their praying for succour that is blamed, but 
their want of faith in the result of their prayer: they feared that their 
prayer would be vain. Comp. His parents’ anguish, and see on ii. 48. 

τίς ἄρα οὗτός ἐστιν; Μί. has ποταπός. There is nothing in- 








VIII. 25.] THE MINISTRY IN GALILEE 227 


credible in the question. Their ideas of the Christ and His 
powers were very imperfect ; and this was probably the first time 
that they had seen Him controlling the forces of nature. Their 
experience as fishermen told them how impossible it was in the 
natural course that such a storm should be followed immediately 
by a great calm. The fear which accompanies this question or 
exclamation is not that which the storm produced, but that which 
was caused by a sudden recognition of the presence of super- 
natural power of a kind that was new to them. Comp. v. 26, 
vii. 16. For the dpa comp. xxii. 23; Acts xi. 18. 


One conjectures that the framer of a legend would have made the disciples 
accept the miracle as a matter of course: comp. v. 8, 9. Keim opposes Strauss 
for rejecting the whole as a myth, although he himself by no means accepts the 
whole as historical. ‘‘ Unquestionably there rests upon this brief and pregnant 
narrative a rare majesty, such as does not reappear in the other nature-miracles. 
With a few masterly strokes there is here sketched a most sublime picture from 
the life of Jesus, and a picture full of truth. . . . Even His rising up against 
weather and sea is told by Mt. and Lk. quite simply, without any ostentation ; 
and the tentative query of the disciples, after their deliverance was accomplished, 
Who is this? is the slightest possible, the only too modest and yet the true 
utterance of the impression which they must at that time have received” (/es. 
of Naz. iv. p. 180). See Gould on Mk, iv. 41. 


26-39. The Healing of the Demoniac in the Country of the 
Gerasenes. 

Gerasenes seems to be the true reading both here and Mk. v. 1, while 
Gadarenes is best attested Mt. viii. 28; but in all three places the authorities 
vary between Gerasenes, Gadarenes, and Gergesenes. ‘The evidence here is 
thus summarized— 

Γαδαρηνῶν, ART AATI etc., Syrr. (Cur-Pesh-Sin-Harcl ¢x¢) Goth, 

Γερασηνῶν, BC* (ver. 37, 4zat ver. 26) D, Latt. Syr-Harcl mg. 

Tepyeonvav, SLX = mznusc. sex, Syr-Hier. Boh. Arm, Aeth. See WH. 

ii. 422. p. 11. If Lk. viii. 26 stood alone, one might adopt Tepye- 
σηνῶν as possibly correct there; but the evidence in ver. 37 is con- 
clusive against it. 


_These Gerasenes are probably not the people of the Gerasa 
which lay on the extreme eastern frontier of Perzea, over thirty 
miles from the lake: even in a loose description to foreigners Lk. 
would not be likely to speak of the shore of the lake as in the 
country of these Gerasenes. Rather we may understand the 
town which Thomson rediscovered (Land & Book, ii. 34-38) 
under the name of Gersa or Xersa on the steep eastern bank. 
Gergesa is merely a conjecture of Origen, adopted upon topo- 
graphical grounds and not upon textual evidence. It may be 
rejected in all three narratives. There is no real difficulty of 
topography, whichever reading be adopted. The expression τὴν 
χώραν τῶν I’. gives considerable latitude, and may include a great 
deal more than the immediate vicinity of the town. Nor is there 
any difficulty in the fact that Mt. knows of two demoniacs, 


228 THE GOSPEL ACCORDING TO S. LUKE [VIII. 26-39, 


whereas Lk. and Mk. mention only one. The real difficulties in 
the miracle, for those who believe in the fact of demoniacal 
possession, are connected with the swine. 1. Can beings which 
are purely spiritual enter and influence beings which are purely 
animal? 2. How can we justify the destruction of the swine, 
which were innocent creatures, and which belonged to persons 
who do not seem to have merited such a heavy loss? 

On the first of these two questions our ignorance is so great 
that we do not even know whether there is a difficulty. Who can 
explain how mind acts upon matter, or matter upon mind? Yet 
the fact is as certain, as that mind acts upon mind or that matter 
acts upon matter. There is nothing in experience to forbid us 
from believing that evil spirits could act upon brute beasts; and 
science admits that it has “no ὦ friori objection to offer” to such 
an hypothesis. And if there is no scientific objection to demoniacal 
possession of brutes, @ fortiori there is none to that of men, 
seeing that men have both bodies and spirits to be influenced. 
The influence may have been analogous to that of mesmerism ΟἹ 
hypnotism. ‘The real difficulty is the moral one. As Huxley puts 
it, ‘‘the wanton destruction of other people’s property is a mis- 
demeanour of evil example.” The answers are very various. 
1. The whole story isa myth. 2. The healing of the demoniacs 
and the repulse of the Healer by the inhabitants are historical, but 
the incident of the swine is a later figment. 3. The demoniacs 
frightened the swine, and the transfer of demons from them to the 
swine was imagined. 4. The drowning of the swine was an 
accident, possibly simultaneous with the healing, and report mixed 
up the two incidents. 5. The demoniacs were mere maniacs, 
whom Jesus cured by humouring their fancies; and His giving 
leave to imaginary demons to enter into the swine, produced the- 
story of the disaster to the herd.—All these explanations assume 
that the Gospel narratives are wholly or in part unhistorical. But 
there are other explanations.—6. Like earthquakes, shipwrecks, 
pestilences, and the like, the destruction of the swine is part of the 
mystery of evil, and insoluble. 7. As the Creator of the universe, 
the incarnate Word had the right to do what He pleased with His 
own. 8. A visible effect of the departure of the demons was 
necessary to convince the demoniacs and their neighbours of the 
completeness of the cure. Brutes and private property may be 
sacrificed, where the sanity and lives of persons are concerned. 
9. The keepers of the swine were Jews, who were breaking the 
Jewish law, which was binding on them, and perhaps on the whole 
district. ‘In the enforcement of a law which bound the con- 
science, our Lord had an authority such as does not belong to the 
private individual” (W. -E. Gladstone, Vineteenth Century, Feb. 
1891, p. 357). Against this it is contended that the swin¢herds 








VIIL 26-28.] THE MINISTRY IN GALILEE 229 


were probably pagans, and that the district was not under Jewish 
law (WV. C. Dec. 1890, p. 967; March 1891, p. 455). Certainty is 
not attainab!e, but it is probable that one of the last two reasons 
is the true explanation. See £xfosztor, 3rd series, 1889, ix. 303. 
Godet’s conclusion seems to be sound, that it is one of those cases 
in which the power to execute the sentence guarantees the right 
of the judge. Contrast the healing of a demoniac woman as 
recorded in the Gospel of the Infancy, xiv. 

26. κατέπλευσαν εἰς τὴν χώραν τῶν Γερασηνῶν ἥτις ἐστὶν ἀντίπερα. 
“They landed at the country of the Gerasenes, which is in such a 
position as to be opposite Galilee.” The verb is quite class. of 
coming to land from the high seas, but is found here only in N.T. 
Not in LXX. See Smith, Voyage and Shipwreck of S. Paul, p. 28, 
and reff. in Wetst. The statement tells us nothing as to the 
position of the country of the Gerasenes, for “opposite” would 
apply to the whole of the east shore. Lk. alone mentions its 
being “opposite Galilee”; perhaps to justify its inclusion in the 
Galilean ministry. D.C. ὦ. artt, “ Gadara,” ‘‘ Gerasenes.” 


Some texts have πέραν from Mt. or Mk., while others have ἀντιπέραν, of 
which ἀντιπέρα is a later form. Another form is ἀντιπέρας. For the accent 
see Chandler, § 867. 


27. ὑπήντησεν ἀνήρ τις ἐκ τῆς πόλεως. The man belonged to 
the city, but he came out of the tombs to meet Jesus: ἐκ τῆς 
πόλεως belongs to ἀνήρ τις, not to ὑπήντησεν. For this force of 
ὑπό in composition comp. broxpivopan, “answer dack”; ὑπολο- 
γίζομαι, “reckon fer contra” ; ὑποστρέφω, “turn back.” For ἱκανῷ 
see on vil. 12; and for ἐνεδύσατο see Burton, ὃ 48. Lk. alone 
mentions that the demoniac wore no clothes ; but Mk. implies it 
by stating that he was clothed after he was cured. All three 
mention the tombs ; and near the ruins of Khersa there are many 
tombs hewn in the rocks. Excepting Mk. v. 3, 5 and Rev. xi. 9, 
μνῆμα is peculiar to Lk. (xxiii. 5, xxiv. τὸ; ACts ΠΣ 29, ΜΠ ἸῸΝ; 
but he more often uses μνημεῖον. With € ere comp. xix. 5, XXiv. 29. 

28. Τί ἐμοὶ καὶ coi; See on iv. 34. 

᾿Ιησοῦ υἱὲ τοῦ Θεοῦ τοῦ ὑψίστου. This expression rather indicates 
that the man is not a Jew, and therefore is some evidence that the 
owners of the swine were not Jews. ‘The Most High” (Zon) 
is a name for Jehovah which seems to be usual among heathen 
nations It is employed by Melchisedek, the Canaanite priest and 
king (Gen. xiv. 20, 22). Balaam uses it (Num. xxiv. 16). Micah 
puts it into the mouth of Balaam (vi. 6); Isaiah, into the mouth 
of the king of Babylon (xiv. 14). It is used repeatedly in the 
Babylonian proclamations in Daniel (111. 26, iv. 24, 32, v. 18, 21, 


1 See some valuable remarks by Sanday in the Contemp. Rev. Sept. 1892, p. 
348. He inclines to the second explanation, but with reserve. 


230 ΤῊΣ GOSPEL ACCORDING TO 5: LUKE [ VIII. 28-30. 


vii. 18, 22, 25, 27). The girl with a spirit of divination at Philippi 
employs it (Acts xvi. 17). It is found in Pheenician inscriptions 
also. See Chadwick, St Mark, p. 144, and Wsctt. on Heb. vii. 1. 
For φωνῇ μεγάλῃ see on i. 42, and for δέομαι see on v. 12: with 
ἀνακράξας of demoniac cries comp. iv. 41; Acts viii. 7. 

μή με Bacavions. Neither the verb nor its cognate substantive 
is ever used in N.T. of testing metals, or of obtaining evidence by 
torture, but simply of pain or torment. The demoniac identifies 
himself with the demon which controls him, and the torment 
which is feared is manifest from ver. 31. 

29. παρήγγελλεν yap τῷ πνεύματι. Authorities are very evenly 
divided between the imperf. and the aor. If παρήγγειλεν be right, it almost 
means ‘‘ He had ordered.” Burton, ὃ 29, 48. We should have expected τοῖς 
πνεύμασιν, for both in ver. 27 and ver. 30 we have δαιμόνια. But the inter- 
change of personality between the man and the demons is so rapid, that it 
becomes natural to speak of the demons in the sing. Note that while Lk. 
has his characteristic ἐξελθεῖν ἀπό (vv. 33, 38, iv. 35, 41, v. 8, etc.), Mk. 
has the more usual ἐξελθεῖν ἐκ. 

πολλοῖς yap χρόνοις συνηρπάκει αὐτόν. ‘‘ Many times,” 2.4. on many 
occasions, multzs temportbus (Vulg.), “1 had seized him,” or ‘‘ carried him 
away”: comp. Acts xxvii. 15. Mk. has πόλλακις. Others explain ‘‘ within 
a long time.” See Win. xxxi. 9, p. 273. The verb is quite class., but in 
N.T. peculiar to Lk. (Acts vi. 12, xix. 29, xxvii. 15). Hobart counts it as 
medical (p. 244). In LXX, Prov. vi. 25; 2 Mac. iii. 27, iv. 41. 


ἁλύσεσιν καὶ πέδαις. Both Lk. and Mk. use these two words 
to distinguish the “handcuffs and fetters,” manice et pedice, with 
which he was bound. See Lft. 2 11), p. 8. The former is used of 
the chain by which the hand of a prisoner was fastened to the 
soldier who had charge of him. Like “chains,” ἁλύσεις are of 
metal, whereas πέδαι might be ropes or withes. Both ἁλύσεις and 
πέδαι are included in τὰ δεσμά. The imperfects tell of what 
usually took place. During the calmer intervals precautions were 
taken to prevent the demons “carrying him away with” them; 
but these precautions always proved futile. 

εἰς τὰς ἐρήμους. In order to take the man away from humane 
influences. But the wilderness is regarded as the home of evil 
spirits. See on xi. 24; and for the plural see on i. 80. 

80. Ti σοι ὄνομά ἐστιν; In order to recall the man to a sense 
of his own independent personality, Jesus asks him his name. It 
was a primary condition of his cure that he should realize that he 
is not identical with the evil powers which control his actions. 
Perhaps also Christ wished the disciples to know the magnitude of 
the evil, that the cure might increase their faith (ver. 25): and this 
purpose may have influenced Him in allowing the destruction of 
the swine. The peculiar word Acyidv,! which is preserved in Mk. 

} That the man had ever seen a Roman legion, ‘‘at once one and many, 


cruel and inexorable and strong,” is perhaps not probable. But see Trench, 
Miracles, p. 171, 8th ed. For other Latin words comp. x. 35, xi. 33, xix. 20. 





VIII. 30-32.] THE MINISTRY IN GALILEE 231 


v. 9 also, is a mark of authenticity. As Sanday points out, it is 
more probable that this strange introduction of a Latin word 
should represent something which really took place, than that it 
should be pure invention (Contemp. Rev. Sept. 1892, p. 349). 
The words ὅτι εἰσῆλθεν δαιμόνια πολλὰ εἰς αὐτόν are the remark 
of the Evangelist: ccmp. il. 50, lll. 15, xxill. 12. 

81. παρεκάλουν αὐτόν. “They kept beseeching Him.” The 
plurality of those who ask is emphatically marked: with δαιμόνια 
we might have expected παρεκάλει, as in Mk. The plur. would 
have been less noticeable in Mk., because the masc. plur., πολλοί 
ἐσμεν, precedes. 


That παρεκάλουν (δὶ BC DF LS, Latt. Goth.) and not παρεκάλει is right 
here, need not be doubted. 


eis τὴν ἄβυσσον. In class. Grk. ἄβυσσος is always an adj., 
“bottomless, boundless,” and is mostly poetical. In LXX ἡ 
aBvocos is used of the sea (Gen. i. 2, vil. 11; Job xli. 22, 23); 
without the art. (Job xxvill. 14, xxxvi. 16; Ecclus. 1 3, xvi. 18); 
of the depths of the earth (Ps. lxxi. 20; Deut. vill. 7); but per- 
haps nowhere of Hades. In N.T. it means Hades (Rom. x. 7), 
and esp. the penal part of it which is the abode of demons (Rev. 
ix. I-II, Xi. 7, xvil. 8, xx. I, 3). The latter is the meaning here. 
The demons dread being sent te their place of punishment. Sce 
Cremer, Zex. sub v. In Mk. the petition is ‘‘that He will not 
send them out of the country” ; but the verb is sing. and the man 
is the petitioner. He still confuses himself with the demons, and 
desires to stay where he feels at home. This is their wish and 
his also. The persistent confusion of personality renders it 
necessary that the man should have some decisive evidence of 
the departure of the evil spirits from him. In this way his cure 
will be effected with least suffering, Prof. Marshall thinks that εἰς 
τὴν ἄβυσσον and ἔξω τῆς χώρας may represent Aramaic expressions 
so nearly alike as readily to be confounded by copyist or trans- 
lator (Expositor, Nov. 1891, p. 377). See footnote on v. 31. 

32. ἀγέλη χοίρων ἱκανῶν. This illustrates the fondness of Lk. 
for ἱκανός in this sense: Mt. has ay. χοίρων πολλῶν and Mk. ay. 
χοίρων μεγάλη. With characteristic love of detail Mk. gives the 
number as ὡς δισχίλιοι, which may be an exaggeration of the 
swineherds or of the owners, who wished to make the most of 
their loss. Had the number been an invention of the narrator, 
we should have had 4000 or 5000 to correspond with the legion. 
It is futile to ask whether each animal was possessed. If some 
of them were set in motion, the rest would follow mechanically. 
For the ἐπέτρεψεν αὐτοῖς of Lk. and Mk. we have the direct 
ὑπάγετε in Mt., which need mean no more than “ depart, be gone.” 
But the distinction between commanding and allowing what He 





232 THE GOSPEL ACCORDING TO 5. LUKE [VIII. 32-37. 
might have forbidden is not very helpful. Whatever the motive of 
the demons may have been, Jesus uses it for a good end, and 
secures the easy and effectual cure of their victim. 

33. ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ. These words also are 
in all three. The word κρημνός need not mean an abrupt pre- 
cipice: a steep and rocky slope suffices. MacGregor, Stanley, 
Tristram, Wilson, and others believe that the spot which suits the 
description can be identified. The art. implies that it was well 
known. Comp. 2 Chron. xxv. 12. The use of ἀπεπνίγη for 
suffocation by drowning is classical (Dem. p. 883). 

34. τὸ γεγονός. Chiefly the destruction of the swine. In ver. 
36 οἱ ἰδόντες means the disciples and others near to Jesus, not the 
swineherds. 


85-39. Note how the characteristics of Lk.’s diction stand out in these 
verses. For τὸν ἄνθρωπον dd’ οὗ τ. 6. ἐξῆλθεν (see on ver. 29) Mk. has τὸν 
δαιμονιζόμενον, and mapa τοὺς πόδας (see on vii. 38) has no equivalent in 
Mk. For ἀπήγγειλαν (see on ver. 20) Mk. has διηγήσαντο, while ἅπαν 
(see on ili. 21), τὸ πλῆθος (see oni. 10), φόβῳ μεγάλῳ (see oni. 42, vii. 16), 
συνείχοντο (see on iv. 38), and ὑπέστρεψεν (see on i. 56) have no 
equivalents. For ἐδεῖτο (see on v. 12) Mk. has παρεκάλει ; for 6 ἀνὴρ ag’ 
οὗ ἐξεληλύθει (see on ver. 29) Mk. has the less accurate ὁ δαιμονισθείς ; for 
σύν (see oni, 56) Mk. has werd; and for ὑπόστρεφε (see on i. 56) Mk. has 
ὕπαγε. 


85. ἱματισμένον. Some of the bystanders may have given him 
clothing ; but there would have been time to fetch it. The verb 
is found neither in LXX nor in profane writers, but only here and 
Mk. v.15. The παρὰ τοὺς πόδας implies an attitude of thankful- 
ness rather than that he has become a disciple. It is the last of 
the four changes that have taken place in the man. He is 
καθήμενον instead of restless, ἱματισμένον instead of naked, cwdpo- 
νοῦντα instead of raging, and παρὰ τοὺς πόδας τοῦ “I. instead of © 
shunning human society. Baur would have it that he is meant to 
represent the conversion of the Gentiles. We are not sure that 
he was a Gentile; and this would have been made clear if he was 
intended as a representative. For παρά with the acc. after a verb 
of rest comp. Acts x. 6; Mt. xiii. 1, xx. 30; Mk. v. 21, x. 46. 

36. ἀπήγγειλαν δὲ αὐτοῖς. This is not a repetition of ver. 34, 
but a statement of additional information which was given to the 
townspeople after they arrived on the scene. 

87. ἅπαν τὸ πλῆθος. The desire that He should depart was 
universal, and all three narratives mention it. The people feared 
that His miraculous power might lead to further losses: and this 
feeling was not confined to the inhabitants of the πόλις close at 
hand (ver. 34); it was shared by the whole district. Comp. iv. 29, 
ix. 53, and contrast iv. 42; Jn. iv. 40. Although Keim rejects 
the incident of the swine, yet he rightly contends that this request 








VIII. 37-89.) THE MINISTRY IN GALILEE 233 


that Jesus should leave the place gives the impression of a sober 
historical fact. There is nothing like it elsewhere in the history 
of Jesus; and neither it nor the locality is likely to have been 
invented. Why should a myth take Jesus across to Gerasa? 
Some historical connexion with the locality is much more 
probable. Here, as in vv. 30, 36, Syr-Sin. abbreviates. 

88. ἐδεῖτο δὲ αὐτοῦ 6 ἀνήρ. The δέ marks the contrast between 
Him and the rest. Mk. says that the request was made as Jesus 
was stepping into the boat. Mt. omits the whole incident. The 
man fears the unfriendly populace, and clings to his preserver. 

39. διηγοῦ ὅσα σοι ἐποίησεν ὁ Θεός. In Galilee and Judza, 
where Jesus and His disciples preached, He commonly told those 
who were healed to be silent about their cures. In this half- 
heathen Perzea there were no other missionaries, and the man was 
not fitted for permanent work with Christ elsewhere. Moreover, 
here there was no danger of the miracle being used for political 
purposes. Lastly, it might be beneficial to a healed demoniac to 
have free converse with all after his gloomy isolation. The 6 Θεός 
is last with emphasis. Jesus shows the man that he must attribute 
his deliverance to God. Both Lk. and Mk. preserve the highly 
natural touch that, in spite of this command, the man proclaimed 
what /esws had done for him. Note also that καθ᾽ ὅλην τὴν πόλιν 
is much in excess of εἰς τὸν οἶκόν gov, and κηρύσσων of διηγοῦ. See 
on ix, Io. 

καθ᾽ ὅλην τὴν πόλιν. With κηρύσσων, not with ἀπῆλθεν : Win. xlix. ἃ. 
a, p. 499. Mk. has ἐν τῇ Δεκαπόλει. Nowhere else in N.T. does καθ 


ὅλην occur: Lk. commonly writes καθ᾽ ὅλης (iv. 14, xxiii. 5 ; Acts ix. 31, 42, 
x. 37). He nowhere mentions Decapolis. 


40-56. The Healing of the Woman with the Issue and the 
Raising of the Daughter of Jairus. Mt. ix. 18-26; Mk. v. 21-43. 
The name of Bernice (Veronica) for this woman first appears in 
the Acts of Pilate, Gospel of Nicodemus, Pt. I. ch. vil. Respecting 
the statues, which Eusebius saw at Czesarea, and which he believed 
to represent Christ and this woman, see #. £. vil. 18. 1-3. 
Sozomen says that Julian removed the statue of Christ and sub- 
stituted one of himself, which was broken by a thunderbolt (v. 21). 
Philostorgius says the same (vil. 3). Malalas gives the petition 
in which the woman asked Herod Antipas to be allowed to erect 
the memorial (Chrongr. x. 306-8). That the statues existed, and 
that Christians thus misinterpreted their meaning, need not be 
doubted Pseudo-Ambrosius would have it that the woman was 
Martha the sister of Lazarus. 


40-48. In these verses also the marks of Lk.’s style are very conspicuous 
(see above on vv. 35-39). In ver. 40 we have ἐν δὲ τῷ ¢. zzfin. (see on iii. 21), 
ὑποστρέφειν (see oni. 56), ἀπεδέξατο (see on ver. 40), ἦσαν c. parlictp. 
(see on i. 10), πάντες (see on ix. 43), and προσδοκῶντες (see on iii, 15). In 


234 THE GOSPEL ACCORDING TO 5. LUKE [VIII. 40-43, 


ver. 41, καὶ ἰδού (see on i. 20), καὶ οὗτος (i. 36), ὑπῆρχεν (see on ver. 41), 
παρὰ τοὺς πόδας (see on vii. 38). Inver. 42, kal αὐτή (see oni. 17) and ἐν 
δὲτῳ c. infin. In ver. 44, παραχρῆμα (see on v. 25). Inver. 45, πάντων 
(vi. 30, vii. 35) and ἐπιστάτα (v. 5). Inver. 46, ἐξελθεῖν ἀπό (see on iv, 
35). Im ver. 47, ἀπήγγειλεν (see on ver. 20), ἐνώπιον (see on i. 15), 
παντός, τοῦ λαοῦ, ἰάθη, and παραχρῆμα. Not one of these expressions is 
found in the parallel passages in Mt. and Mk. See on ix. 28-36. 


40. ἀπεδέξατο. Peculiar to Lk. (ix. 11; Acts ii. 41, xviii. 27, 
xxi. 17, XXIV. 3, Xxvili. 30, and possibly xv. 4). The meaning is 
they “received Him with pleasure, welcomed Him” (Euthym. 
Theophyl. Schanz). See on iv. 42 and on xi. 29. In class. Grk. 
the verb means “accept as a teacher, as an authority,” or “admit 
arguments as valid”: so in Xen. Plat. Arist. etc. 

41, “Ide.pos. The same name as Jair (Num. xxxii. 41; Judg. 
x. 3). It is strange that the name (=“‘he will give light”) should 
be used as an argument against the historical character of the 
narrative. It is not very appropriate to the circumstances. 

ὑπῆρχεν. Very freq. in Lk., esp. in Acts: notin Mt. Mk. or Jn. 
The use of this verb as almost equivalent to εἶναι is the beginning 
of the modern usage. But the classical meaning of a present 
state connected with a previous state still continues in N.T. (ix. 
48, Xl. 13, XVi. 14, 23, xxili. 50). See Sp. Comm: on, 1 Corevit 
26. Here also Christ does not refuse the homage (iv. 8), as Peter 
(Acts x. 26) and the Angel (Rev. xix. 10) do. 

42. μονογενής. As in the cases of the widow’s son and the 
lunatic boy (vii. 12, ix. 38), this fact may have influenced Christ. 
On all three occasions Lk. alone mentions the fact. 

ἐτῶν δώδεκα. A critical time in a girl’s life. Not only Lk., 
who frequently notes such things (ii. 36, 37, 42, 111. 23, xili. 11), 
but Mk. also gives the age. All three mention that the woman 
with the issue had been suffering for twelve years. For ἀπέθνησκεν - 
Mk. has ἐσχάτως ἔχει and Mt. ἄρτι ἐτελεύτησεν. The reason for 
the difference between Mt. and the others is plain. Lk. and Mk. 
give the arrivals, both of the father, who says, ‘She is dying,” and 
of the messenger, who says, ‘‘She is dead.” Mt. condenses the 
two into one. 

συνέπνιγον. Mk. has συνέθλιβον, which is less strong: see on 
ver. 14. In both cases the συν- expresses the pressing together all 
round Him. The crowd which had been waiting for Him (ver. 40) 
now clings to Him in the hope of witnessing a miracle. 


43. οὖσα ἐν ῥύσει. ‘* Being in a condition of hemorrhage.” The 
constr. is quite simple and intelligible ; comp. ἐν φθορᾷ, ἐν ἐκστάσει, ἐν δόξῃ, 
ἐν ἐκτενείᾳ, ἐν ἔχθρᾳ. The form ῥύσις is from the unused ῥύω, from which 
come the late forms ἔρρυσα and ἔρρυκα, and ῥεῦσις is often a v./, Win. xxix. 
27D, p= 2505 

ἰατροῖς προσαναλώσασα ὅλον τὸν βίον. ‘“‘ Having, 2m addition to all 
her sufferings, spent all her resources on physicians,” or ‘‘ for physicians,” or 





VII. 43-45. ] THE MINISTRY IN GALILEE 235 


‘in physicians.” This use of βίος for ‘‘means of living” is freq. in N.T. 
(xv. 12, 30, xxi. 4; Mk. xii. 44; 1 Jn. iii. 17) and in class. Grk. In 
class. Grk. Bios is a higher word than ζωή, the former being that which is 


peat to man, the latter that which he shares with brutes and vegetables. 
n N.T. βίος retains its meaning, being either the ‘‘ period of human life,” as 


δ᾽ 2) 


1 Tim. ii. 2; 2 Tim. ii. 4, or ‘‘ means of life,” as here. But ζωή is raised 
above βίος, and means that vital principle which through Christ man shares 
with God. Hence βίος is comparatively rare in N.T., which is not muck 
concerned with the duration of temporal life or the means of prolonging it ; 
whereas ζωή occurs more than a hundred times. See Trench, Sym. xxvii. 3 
Crem. Zex. p. 272; Lft. on Zen. ad Rom. vii. 3. 

WH. follow B ὍΝ Arm. in omitting ἰατροῖς . .. βίον. Treg, and RV, 
indicate doubt in marg. Syr-Sin. omits. 


οὐκ ἴσχυσεν. This use of ἰσχύω for “be able” is freq. in Lk. 
See on vi. 48. It is natural that “the physician” does not add, 
as Mk. does, that she had suffered much at the hands of the 
physicians, and was worse rather than better for their treatment. 
The remedies which they tried in such cases were sometimes very 
severe, and sometimes loathsome and absurd. See Lightfoot, 
p. 614; Tristram, Zastern Customs in Bible Lands, pp. 22, 23. 
44, προσελθοῦσα ὄπισθεν Hato. She came from behind that 
He might not see her. Her malady made her levitically unclean, 
and she did not wish to own this publicly. Her faith is tinged 
with superstition. She believes that Christ’s garments heal magic- 
ally, independently of His will. In other cases those who touched 
Him in faith seem to have done so openly. Comp. vi. 19; Mt. 
xiv. 36; Mk. ill. 10, vi. 56. 
For ὄπισθεν a has de retro: comp. Baruch vi. 5, vzsa ztague turba de retro 
(Vulg.). Hence the French derrzére. 


τοῦ κρασπέδου τοῦ ἱματίου. ‘The tassel” rather than “the 
fringe” or “hem of His garment.” ‘The square overgarment or 
Tallith had tassels of three white threads with one of hyacinth at 
each of the four corners. Edersh. Z. & TZ. i. p. 624 (but see 
D.B.* art. “Hem of Garment”). Of the four corners two hung 
in front, and two behind. It was easy to touch the latter without 
the wearer feeling the touch. JD.C.G. art. “ Border.” 

ἔστη ἣ ῥύσις. It “stood still, ceased to flow.” Mk. has 
ἐξηράνθη. ‘This is the only passage in the N.T. in which ἱστάναι 
is used in this sense. It is the usual word in the medical writers 
to denote the stoppage of bodily discharges, and especially such as 
are mentioned here” (Hobart, p.15). Both παραχρῆμα, for which 
Mk. has εὐθύς, and προσαναλώσασα, for which Mk. has δαπανήσασα, 
are also claimed as medical (pp. 16, 96). 

45. There is no reason for supposing that the miracle was 
wrought wzthout the will of Jesus. Ue knew that someone had 
been healed by touching His garment; and we may believe that 
He read the woman’s heart as she approached Him in the belief 


236 THE GOSPEL ACCORDING TO S. LUKE [V1II. 45-50. 


that He could heal her. Lk. evidently dates the cure from her 
touching His garment; Mt. seems to place it in Christ’s words to 
her; Mk. in dofh places. 

tis 6 ἀψάμενός pou; This does not seem to be one of those 
cases in which Christ asked for zzformation. He knew that He 
had been touched with a purpose, and He probably knew who 
had done it. Mk.’s περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν rather 
implies that He knew where to look. or the woman’s sake she 
must be induced to avow her act. Note the masc., which makes 
the question all the more general: Mk. has τίς μου ἥψατο τῶν 
ἱματίων. The verb implies more than touching, “laying hold of.” 
For other cases in which Jesus asked questions of which He knew 
the answer comp. xxiv. 17; Mk. ix. 33. See some good remarks 
in the S. P. C. K. Comm. on Lk. viii. 46. 

ἀρνουμένων δὲ πάντων. This explains, and to some extent excuses, 
Peter’s characteristic interference. Lk. alone tells us that Peter 
took the lead in this. See on ix. 20, and comp. Mk. 1. 36. Note the 
πάντων, and see on ix. 43 and xi. 4. For ἐπιστάτα see on ν. 5. 

συνέχουσίν ce. ‘Hold Thee in, keep Thee a prisoner”; xix. 
43, Xxil. 63; comp. iv. 38. Here only in N.T. does ἀποθλίβειν 
occur: Lat. affigere (Vulg.), comprimere (f), contribulare (d); om. 
ἃ Ὁ ff,. 

46. ἔγνων δύναμιν ἐξεληλυθυῖαν ἀπ᾽ ἐμοῦ. For the constr. see 
Burton, ὃ 458, and comp. Heb. ΧΙ]. 23; and for δύναμις see on iv. 
36. 

47. τρέμουσα ἦλθεν. The πάντων in ver. 45, if taken literally, 
implies that she had previously denied her action. The ἦλθεν, 
however, seems to show that she had gone a little way from Him 
after being healed. But she may also have been afraid that she 
had done wrong in touching His garment. Either or both would - 
explain the τρέμουσα. She is afraid that the boon may be with- 
drawn. For the attraction dv ἣν αἰτίαν see small print on iii. 19, 
and Burton, § 350: τοῦ λαοῦ is also characteristic. 

48. ἡ πίστις cou σέσωκέν oe. All three record these words. It 
was the grasp of her faith, not of her hand, that wrought the cure. 
Thus her low view of the manner of Christ’s healing is corrected. 

49. ἔρχεταί τις παρὰ τοῦ ἀρχισυναγώγου. A member of his 
household arrives and tells Jairus that it is now too late. The 
delay caused by the incident with the woman must have been 
agonizing to him. But this trial is necessary for the development 
of his faith, as well as for that of the woman, and Jesus curtails no 
item in His work. The τέθνηκεν is placed first with emphasis. 
For σκύλλε see on vii. 6. See also Blass on Acts x. 44. 

50. Μὴ φοβοῦ, μόνον πίστευσον. Change of tense. ‘‘ Cease to 
fear; only make an act οἱ faith.” In Mk. v. 36 we have μάνον 
πίστευε, “only continue to believe.” In either case the meaning 





VIII. 50-54.) ὙΠῈ MINISTRY IN GALILEE 237 


is, “In the presence of this new difficulty let faith prevail, and all 
will be well.” For μή φοβοῦ see on i. 13. 

51. οὐκ ἀφῆκεν εἰσελθεῖν τινὰ σὺν αὐτῷς ‘‘ Did not allow anyone 
to enter with Him into the zoom.” He and the disciples had 
already entered the house, and the parents had been there from 
the first. Here, as in ver. 38, Lk. has σύν where Mk. has pera: 
see on 1. 56. 

Πέτρον καὶ ᾿ωάνην καὶ ᾿Ιάκωβον. The chosen three (ἐκλεκτῶν 
ἐκλεκτότεροι as Clem. Alex. calls them) are probably admitted for 
the sake of the Twelve, whose faith would be strengthened by the 
miracle. These three sufficed as witnesses. Moreover, they were 
in character most fitted to profit by the miracle. Here, as in ix. 
28 and Acts i. 13, John is placed before James. Elsewhere the 
other order, which is almost certainly the order of age, prevails 
(v. 10, vi. 14, ix. 54), and always in Mt. (iv. 21, x. 2, xvii. 1) and 
ΝΠ GEG, 20. 1 τὴν. .57, 1Χ:2,.Χ: 35,41, Xiil.3y xiv. 33): 

Trenzeus had a text which omitted καὶ Iwdvnv. Quintus autem ingressus 
Dominus ad mortuam puellam suscttavit eam, nullum enim, inguit, permisit 
intrare nist Petrum et Jacobum et patrem et matrem puellex (ii. 24. 4). No 
existing text makes this omission; but many authorities transpose James and 
John in order to have the usual order (δ A LS X L, Boh. Aeth. Arm. Goth.). 


But the evidence οὗ BCDEFH Κα, abcdefff,1qrCod. Am. Cod. Brix. 
etc. is decisive. There is similar confusion in ix. 28 and Acts i. 13. 


52. ἔκλαιον δὲ πάντες Kal ἐκόπτοντο αὐτήν. The mourners 
(2 Chron. xxxv. 25; Jer. ix. 17) were not in the room with the 
corpse: Mt. and Mk. tell us that Christ turned them out of the 
house. The πάντες is again peculiar to Lk.’s account: comp. 
vv. 40, 45, 47. The acc. after xomroyuat is class. (Eur. 7.0: 623; 
Aristoph. Zys. 396): “they beat their breasts for her, bewailed 
her-2 @ Comp: sodi..27);\ (Gen. ‘xxiii.:2 ; 1 Sam xxv. 2. 

οὐ yap ἀπέθανεν ἀλλὰ καθεύδει. This declaration is in all three 
narratives. Neander, Olshausen, Keim, and others understand it 
literally ; and possibly Origen is to be understood as taking the 
same view. A miracle of power is thus turned into a miracle of 
knowledge. But the εἰδότες in ver. 53 is conclusive as to the 
Evangelist’s meaning: not “supposing,” but “owing that she 
was dead.” The καθεύδει is rather to be understood in the same 
sense as Λάζαρος κεκοίμηται (Jn. xi. 11). But the cases are not 
parallel, for there Jesus prevents all possibility of misunderstanding 
by adding Λάζαρος ἀπέθανεν. Yet the fact that Jesus has power to 
awaken explains in both cases why He speaks of sleep. We may, 
however, be content, with Hase, to admit that certainty is unattain- 
able as to whether the maiden was dead or in a trance. 

54. κρατήσας τῆς χειρὸς αὐτῆς. All three mention that He laid 
hold of her, although to touch a dead body was to incur ceremonial 
uncleanness. In like manner He touched the leper: see on y. 13 


238 THE GOSPEL ACCORDING TO 5. LUKE [VII 54, 5s. 


This laying hold of her hand and the raised voice (ἐφώνησεν) are 
consonant with waking one out of sleep, and the two may be 
regarded as the means of the miracle. Comp. and contrast through- 
out Acts ix. 36-42. 

‘H παῖς, ἔγειρε. “Arise, get up,” not “awake.” Mt. omits 
the command ; Mk. gives the exact words, Za/itha cumt. For the 
nom. with the art. as voc. see on x. 21, xvill. 11, 13. For ἐφώνησεν 
comp. ver. 8, xvi. 24. 

55. ἐπέστρεψεν τὸ πνεῦμα αὐτῆς. There can be no doubt that 
the Evangelist uses the phrase of the spirit returning to a dead 
body, which is the accurate use of the phrase. Only the beloved 
physician makes this statement. In LXX it is twice used of a 
living man’s strength reviving; of the fainting Samson (Judg. 
xv. 19), and of the starving Egyptian (1 Sam. xxx. 12). Note that 
Lk. has his favourite παραχρ ἢμα, where Mk. has his favourite 
εὐθύς ; and comp. ver. 44, V. 25, XVill. 43, XXll. 60. 

διέταξεν αὐτῇ δοθῆναι φαγεῖν. This care of Jesus in command- 
ing food after the child’s long exhaustion would be of special 
interest to Lk. In their joy and excitement the parents might 
have forgotten it. The charge is somewhat parallel to ἔδωκεν αὐτὸν 
τῇ μητρὶ αὐτοῦ (vil. 15) of the widow’s son at Nain. In each case 
He intimates that nature is to resume its usual course: the old ties 
and the old responsibilities are to begin again. 

56. παρήγγειλεν αὐτοῖς μηδενὶ εἰπεῖν τὸ γεγονός. The command 
has been rejected as an unintelligible addition to the narrative. 
No such command was given at Nain or at Bethany. The object 
of it cannot have been to keep the miracle a secret. Many were 
outside expecting the funeral, and they would have to be told why 
no funeral was to take place. It can hardly have been Christ’s 
intention in this way to prevent the multitude from making a bad 
use of the miracle. This command to the parents would not have ἡ 
attained such an object. It was given more probably for the 
parents’ sake, to keep them from letting the effect of this great 
blessing evaporate in vainglorious gossip. To thank God for it at 
home would be far more profitable than talking about it abroad. 


IX. 1-50. Zo the Departure for Jerusalem. 


This is the last of the four sections into which the Ministry in 
Galilee (iv. 14-ix. 50) was divided. It contains the Mission of the 
Twelve (1-9), the Feeding of the Five Thousand (10-17), the 
Transfiguration (28-36), the Healing of the Demoniac Boy (37-43), 
and two Predictions of the Passion (18-27, 43-50). 


1-9. The Mission of the Twelve and the Fears of Herod. Mt. 
x. I-15; Mk. vi. 7-11. Mt. is the most full. Lk. gives no note 








IX. 1-3.] THE MINISTRY IN GALILEE 239 


of time or of connexion, and we may suppose that his sources gave 
him no information. See Weiss, Z. /. il. p. 119, Eng. tr. 11. p. 306. 
For mention of “the Twelve” see vi. 13, Vill. I, ix. 12, XVill. 31, 
xxii. 3, 41. All three mention this summons or invitation on the 
part of Jesus. Mt. and Mk. describe it by their usual προσκαλεῖσθαι, 
for which Lk. has συνκαλεῖσθαι, which he more commonly uses in 
his Gospel (ix. 1, xv. 6, 9, Xxili. 13), while in the Acts he generally 
uses προσκαλεῖσθαι (11. 39, V. 40, Vi. 2, Xill. 2, etc.). 

1. δύναμιν καὶ ἐξουσίαν. Mt. and Mk. have ἐξουσίαν only (see 
on iv. 36): δύναμις is the power, ἐξουσία the authority to use it. 
The Jewish exorcists had neither δύναμις nor ἐξουσία, and made 
elaborate and painful efforts, which commonly failed. Elsewhere, 
when the two are combined, ἐξουσία precedes δύναμις (iv. 36; 
BCoryxve 24: Eph) 1 21; 1 Pet: iil. 22). » The ravracwith 
δαιμόνια is peculiar to Lk. It covers all that would come under 
the head of possession. 


The constr. is not really doubtful: νόσους θεραπεύειν depends on δύναμιν 
καὶ ἐξουσίαν, and is co-ordinate with ἐπὶ πάντα δαιμόνια. Others make v. ep, 
depend on ἔδωκεν and be co-ordinate with δύν. x. ἐξ. The least satisfactory 
way is to couple νόσους with δαιμόνια, and make θεραπεύειν refer to both” : 
“* authority over all diseases and demons, to heal them.” For this meaning 
Lk. would almost certainly have written τοῦ θεραπεύειν. He as usual men- 
tions the curing of demoniacs separately from other healings (iv. 40, 41, 
vi. 17, 18, vii. 21, vili. 2, xiii. 32). 

2. After ἰᾶσθαι C εἰς, ins. τοὺς ἀσθενοῦντας from Mt. ; AD LZ& ins, τοὺς 
ἀσθενεῖς : om. B, Syr-Cur. Syr-Sin. 


2. κηρύσσειν τὴν βασιλείαν τοῦ Θεοῦ καὶ ἰᾶσθαι. These two verbs 
sum up the ministration to men’s souls and bodies. See on v. 17. 
Mt. adds that they were to raise the dead (x. 8). Mk. tells us that 
they were sent out δύο, δύο. For ἀποστέλλω See on iv. 18, p. 121. 

8. μήτε ῥάβδον. Mk. has εἰ μὴ ῥάβδον μόνον (vi. 8); and the 
attempts to explain away this discrepancy in a small matter of 
detail are not very happy. As between Mt. and Mk. it is possible 
to explain that both mean “Do not frocure (κτήσεσθε) a staff for 
the journey, but /ake (aipwow) the one which you have.” But both 
Mk. and Lk. use αἴρειν, and the one has “Take nothing except a 
staff,” while the other has “Take nothing, neither a staff,” etc. 
Yet in all three the meaning is substantially the same: “Make no 
special preparations ; go as you are.” From xxii. 35 we learn that 
the directions were obeyed, and with good results. Lk. says 
nothing about sandals, respecting which there is another discrep- 
ancy between Mt. and Mk., unless we are to suppose that ὑποδήματα 
are different from σανδάλια. D.C.G. art. “Staff.” 

μήτε ἀργύριον. Mk. has χαλκόν and Mt. has both, μηδὲ ἄργυρον 
μηδὲ χαλκόν. Thus Lk. is Greek, and Mk. is Roman, in choice of 
words. In LXX ἀργύριον is very common, ἄργυρος comparatively 


240 THE GOSPEL ACCORDING TO S. LUKE [IX. 3-7. 


rare, while χαλκός is common as a metal, but not in the sense of 
money. 

μήτε δύο χιτῶνας ἔχειν. As no πήρα was allowed, the second 
tunic, if taken, would have to be worn. Hence the form in ΜΚ., 
* Put not on two tunics.” Comp. Jos. Amz. xvil. 5. 7. 


In ἔχειν we have an anacoluthon ; change from direct to oblique oration. 
For it is scarcely admissible to take ἔχειν as infin. for imperat. The actual] 
imperat. both precedes (αἴρετε) and follows (μένετε). Win. xliii. 5. d, p. 397. 
Mk. here is strangely abrupt in his mixture of constructions, 


4, ἐκεῖ μένετε καὶ ἐκεῖθεν ἐξέρχεσθε. Vulg. has e¢ inde ne exeatis. 
But only one cursive has μη (38). Cod. Brix. has donec exeatis fr. 
Mt. The meaning is “Go not from house to house,” as He charges 
the Seventy in x. 7, a passage which should be compared with this. 
The mission both of the Twelve and of the Seventy was to be 
simple and quiet, working from fixed centres in each place. ‘This 
is the germ of what we find in the apostolic age,—“ the church that 
is in their house” (Rom. xvi. 5; 1 Cor. xvi. 19; Col. iv. 15; 
Philem. 2). 

5. For δέχωνται see on viil. 13, and for ἐξερχόμενοι ἀπό see on 
iv. 35. In Acts xiii. 51 we find Paul and Barnabas performing this 
symbolical action of shaking off the dust. It signified that hence- 
forth they had not the smallest thing in common with the place. 
It is said that Pharisees performed this action when re-entering 
Judzea from heathen lands. There and in Acts xviii. 6 Lk. uses 
ἐκτινάσσ., which Mt. and Mk. have here. For ἀποτινασσ. comp. 
Acts xxviil. 5. The ἐπ᾽ αὐτούς means lit. “upon them,” and so 
“against them.” Comp. 2 Cor. i. 23 and Acts ΠῚ 51, and 
contrast 2 Thes. i. 10. Mk. here has αὐτοῖς. 

6. εὐαγγελιζόμενοι καὶ θεραπεύοντες. Comp. ver. 2. Union of 
care for men’s bodies with care for their souls is characteristic of — 
Christ and of Christian missions. ‘The miraculous cures of the 
apostolic age have given place to the propagation of medical and 
sanitary knowledge, which is pursued most earnestly under Christian 
‘nfluences. For διήρχοντο see on ii. 15, and for εὐαγγελιζόμενοι see 
on ii. το. Excepting Mk. 1. 28, xvi. 20, 1 Cor. iv. 17, πανταχοῦ 
occurs only here and three or four times in Acts: here it goes with 
both participles. 

7-9. The Fears of Herod. Mt. places this section much later 
(xiv. 1-13); but Mk. (vi. 14-16) agrees with Lk. in connecting it 
with the mission of the Twelve. It was their going in all directions 
up and down the villages (dujpyovro κατὰ τὰς κώμας) that caused the 
fame of Christ’s work to reach Herod φανερὸν yap ἐγένετο τὸ ὄνομα 
αὐτοῦ (Mk. vi. 14), or, at anyrate, excite his fears. 

7. Ἡρῴδης ὁ τετράρχης. So also Mt. But Mk. gives him his 
courtesy title of βασιλεύς, See oniii. 1, Ρ. 82. Theta γινόμενα πάντα 





IX. 7-9.] THE MINISTRY IN GALILEE 241 


means “all that was being done” by Jesus and His disciples. 
There is no πάντα in Mt. or Mk., either here or in the parallels to 
ver. 1. See on viii. 45. The thoroughly classical word διηπόρει 
does not occur in LXX, nor in N.T. excepting in Lk. (Acts il. 12, 
v. 24, x. 17). Antipas was “utterly at a loss” as to what he was to 
think of Jesus. Note the change of tense: he heard once for all ; 
he remained utterly at a loss. He had no doubt heard of Christ 
before. It was the startling theories about Him which perplexed 
erode) (DG. Geis p'7 27 3 ib. ps 717. 

᾿Ιωάνης ἠγέρθη ἐκ νεκρῶν. This is strong evidence of the effect 
of John’s teaching. During his life he “did no sign,” and yet they 
think it possible that so great a Prophet has risen from the dead 
and is working miracles. Comp. Mt. xvi. 14; Mk. vill. 28. For 
ἐκ νεκρῶν comp. xx. 35. For ἠγέρθη (SBCL# 169) most MSS. 
have ἐγήγερται, which is not to be accepted because ἠγέρθη is found 
in Mt. 

8. Ἠλείας ἐφάνη. The verb is changed from ἠγέρθη, because 
Elijah had not died. Mt. represents Av/ipas as saying that Jesus 
is the risen Baptist, and omits the suggestions about Elijah and 
other Prophets. The account of Lk. is intrinsically more exact. 
He would obtain good information at Czsarea from Herod’s 
steward (viii. 3), and at Antioch from Herod’s foster-brother (Acts 
ΧΗ 1). 

δι τ τις τῶν ἀρχαίων. We know from Jn. vil. 40, 41 that 
some Jews distinguished the great Prophet of Deut. xviii. 15 from 
the Messiah. Comp. Jn. i. 21. And Mt. xvi. 14 seems to show 
that there was an expectation that Jeremiah or other Prophets 
would return at some future crisis. The τῶν ἀρχαίων is peculiar to 
Lk. (comp. ver. 19). It may be opposed either to a new Prophet 
(vii. 16), or to the later Prophets as compared with Moses and 
Samuel. The former is more probable. 

9. Ἰωάνην ἐγὼ ἀπεκεφάλισα. ‘As for John, Z beheaded him.” 
Mt. and Mark represent Herod as saying of Christ, “This is 
John the Baptist; he is risen from the dead”: and some in- 
terpret this remark as meaning much the same: “Seeing that I 
put him to death, he may have risen again.” But this is very 
unnatural. Rather, “I thought that I had got rid of this kind of 
trouble when I beheaded John; and here I am having it all over 
again.” Perhaps, as Bede suggests, Antipas afterwards came to 
the conclusion that the Baptist had risen from the dead, a view 
which to his guilty conscience was specially unwelcome. Lk. men- 
tions the imprisonment of the Baptist by anticipation (iil. 20) ; but, 
excepting in this remark of Antipas, he does not record his death. 

τοιαῦτα. This may refer either to the works of Christ or to 
the speculations of the multitude respecting Him. Although 
John had wrought no miracles during his ministry (John x. 41), 

16 


242 THE GOSPEL ACCORDING TO 5. LUKE |IX.9, 10. 


yet, if he had risen from the dead, such things might be expected 
of him (Mt. xiv. 2). 


The ἐγώ of TR. before ἀκούω is of very doubtful authority (A Ὁ XT etc. ): 
Treg. brackets, Tisch. WH. RV. omit. It would have no point. 


ἐζήτει ἰδεῖν αὐτόν. Not merely “he desired” (AV.), but “he 
continued seeking to see Him.” He made various attempts to 
apply a test which would have settled the question. Herod knew 
the Baptist; and he could soon determine whether this was John 
or not, if only he could see Him. Comp. xxiii. 8, where the 
gratification of this desire is recorded. No doubt it was not 
merely the wish to settle the question of identity which led Antipas 
to try to see Jesus. That he was a Sadducee is a guess of Scholten. 

10-17. The Feeding of the Five Thousand. This is the one 
miracle which is recorded by all four Evangelists (Mt. xiv. 13; 
Mk. vi. 30; Jn. vi. 1). In all four it is the climax of the ministry. 
Henceforward attention is directed more and more to the death 
which will bring Christ’s work to a close. From S. John we learn 
that it took place shortly before the Passover. All four accounts 
should be compared. Each contributes some special features, 
and each appears to be to a large extent independent. The marks 
of Lk.’s style are abundant in his narrative. 

10. ὑποστρέψαντες. See small print oni. 56. Lk. connects the 
miracle with the return of the Twelve; but he gives no hint as to 
the time of their absence. We may perhaps allow a few weeks. He 
does not often call the Twelve ot ἀπόστολοι (vi. 13, XVil. 5. XXil. 
14, XXIV. 10). 

διηγήσαντο αὐτῷ ὅσα ἐποίησαν. What this was has already 
been recorded in brief (ver. 6). It is strange that anyone should 
infer from Lk.’s not expressly mentioning, as Mk. does (vi. 12, 13), 
the casting out of demons, “that Lk. wishes us to believe that ἡ 
they had failed in this respect,” and “had evidently been able to 
carry out only a part of their commission.” Lk. records the suc- 
cess of the Seventy in exorcizing demons (x. 17): why should he 
wish to insinuate that the Twelve had failed? Excepting Mk. v. 
16, ix. 9; Heb. xi. 32, διηγεῖσθαι occurs only in Lk. (viii. 39; 
Acts vill. 33, ix. 27, xii. 17). Comp. ver. 49. Lk. perhaps wishes 
us to understand that it was the report which the Apostles brought 
of thei doings that led to Christ’s taking them apart, as Mk. says, 
for rest. Mt. states that it was the news of the Baptist’s death 
which led to the withdrawal. Jn. has only a vague pera ταῦτα, 
All may be correct ; but there can have been no borrowing. 

παραλαβὼν αὐτούς. Comp. ver. 28, xviii. 31. 

ὑπεχώρησεν κατ᾽ ἰδίαν. The verb occurs only here and v. τό 
in NI. Comp. Ecclus. xiii. 9 (12). Lk. does not seem to be 
aware that Christ and His disciples went by boat across the lake 





IX. 10-13.] THE MINISTRY IN GALILEE 243 


(Mt. Mk. Jn.), while the multitude went round by land. Hence 
it is possible that he supposed that the miracle took place near 
Bethsaida on the west shore, and not at Bethsaida Julias on the 
Jordan near the north-east end of the lake. See D.S.? art. 
“ Bethsaida.” Mt. Mk. and Lk. all have κατ᾽ ἰδίαν. 


The common reading, els τόπον ἔρημον πόλεως καλουμένης Βηθσαιδά 
(ACEGHKMSUV etc., Aeth. Arm. Goth.), seems to be an ingenious 
conflation of the original text, els πόλιν καλουμένην Βηθσαιδά (ΒΤ, ΧΙΞ 33, 
Boh. Sah.),—which is supported by D [only κώμην for rédw],—weth a correc- 
tion of it, els τόπον ἔρημον (S%*), or els τόπον ἔρημον Βηθσαιδά (bc ff, lg 
Vulg. Syr.), or els τόπον ἔρημον καλούμενον Βηθσαιδά (aef). These corrections 
would be suggested by ver. 12 and Mt. and Mk. and the difficulty of associat- 
ing the miracle with a πόλις. See WH. ii. Intr. p. 102, and also Wordsw. 
Vulg. zz Joco. For other apparent instances of conflation see xi. 54, xii. 18, 
xxiv. 53. Note Lk.’s favourite καλουμένην. 


11. οἱ δὲ ὄχλοι γνόντες ἠκολούθησαν αὐτῷς The Baptist was 
dead and the Twelve had returned to Jesus, so that there was no 
longer any counter-attraction. No Evangelist tells us how long 
Jesus and the disciples enjoyed their privacy before the multitudes 
arrived. 

ἀποδεξάμενος αὐτούς. ‘He gave them a welcome,” as they had 
given Him (see on viii. 40), a(though their arrival destroyed the 
retirement which He had sought. As Jn. states, it was His 
miracles of healing which attracted them rather than His teaching. 
For ἀποδεξάμενος (§SBDLXE 1 33 69) AC etc. have δεξάμενος : 
the compound is peculiar to Lk. It corresponds to ἐσπλαγχνίσθη 
in Mt. and Mk. 

ἐλάλει αὐτοῖς περὶ τῆς Bac. τ. ©., κιτιλ. “Εἰ continued speak- 
ing to them about the kingdom of God; and those who had need 
of cure He healed.” See on v. 17 and ix. 6. Neither Mt. nor 
Jn. say anything about His teaching the multitudes, or about His 
healing any of them. 


12. ἡ δὲ ἡμέρα ἤρξατο κλίνειν. Comp. Jer. vi. 4; Judg. xix. 11, ix. 3; 
1 Sam. iv. 2. In N.T. Lk. alone uses κλίνειν intransitively (xxiv. 29). 
Comp. ἐκκλίνετε am’ αὐτῶν (Rom. xvi. 17). In Att. Grk. κλίνειν is gener- 
ally trans., ἀποκλίνειν intrans. Win. xxxviil. I, p. 315. 


προσελθόντες δὲ ot δώδεκα. In the three it is the Twelve who 
take the initiative ; in Jn. it is the Lord who does so. 


εἰς τὰς κύκλῳ κώμας Kal ἀγρούς. Being similar in meaning, the nouns 
have only one article, although they differ in gender: comp. i. 6 and xiv. 23, 
and contrast x. 21 and xiv. 26. See oni. 6. 


ἐπισιτισμόν. Here only in N.T., but quite class. It is speci- 
ally used of provisions for a journey: Gen. xlii. 25, xlv. 21; Josh. 
ix. 5, 11; Judith ii. 18, iv. 5; Xen. Azad. i. 5. Ὁ, Vil. I. 9. 

13. Both εἶπεν δέ and πρός are in Lk.’s style, and neither 
occurs in the parallels. The same is true of πάντα, and in ver. 





244 THE GOSPEL ACCORDING TO S. LUKE [IX. 13-16, 


14 of πρός and the second ὥσεί Note the emphatic ὑμεῖς. 
“ Ye are to find food for them, not they.” There is no need to 
supply anything after εἰ μήτι ἡμεῖς ἀγοράσωμεν. “ We have no more 
than five loaves,” leads quite naturally to “unless we are to go 
and buy,” etc.; and then the sentence is complete. The state- 
ment expresses perplexity (Weiss), not sarcasm (Schanz). 


Οὐκ εἰσὶν ἡμῖν πλεῖον ἢ πέντε. The πλεῖον ἢ πέντε is virtually plur. 
and has a plur. verb. For the subjunct. after εἰ μή comp. 1 Cor. xiv. 5, 
and see Win. xli. 2. b, p. 368, and Burton, ὃ 252, 253. The subjunct. after 
εἰ is not rare in late Grk. But this is rather a delib. subjunct. 


Jn. tells us that it was Andrew who pointed out the lad with 
the loaves, and that they were of barley-bread. On the whole, 
his narrative is the most precise. The ἡμεῖς, like the preceding 
ὑμεῖς, is emphatic. 

14. ὡσεὶ ἄνδρες πεντακισχίλιο. They were roughly counted 
as about a hundred companies with about fifty men in each. 
Note the ἄνδρες : not ἄνθρωποι. The women and children, as 
Mt. tells us, were not included in the reckoning. They would be 
much less numerous than the men. Lk. says nothing about the 
grass, which all the others mention, and which made the com- 
panies in their Oriental costumes look like flower-beds (zpacuat), 
as Mk. indicates. 


Κατακλίνατε αὐτοὺς κλισίας. The verb is peculiar to Lk. in N.T. (vii. 
36, xiv. 8, xxiv. 30); in LXX Num. xxiv. 9; Exod. xxi. 18; Judg. v. 27; 
Judith xii. 15. The κλισίας is cogn. ace. It occurs 3 Mac. vi. 31 and here 
only in bibl. Grk. Comp. Jos. dat. xii. 2. 11; Plut. Sertor. xxvi. 


ὡσεὶ ἀνὰ πεντήκοντα. In the spaces between the groups the 
Apostles would be able to move freely and distribute the food. 
That the arrangement (50, 5000) has any relation to the five loaves 
is not likely. The ἀνά is distributive: comp. x. 1; Mt. xx. 9; 
Jn. 11. 6; Rev. iv. 8. 

16. Here Mt. Mk. and Lk. are almost verbatim the same. 
All three mention the taking the loaves and fishes, the looking up 
to heaven, the blessing, and the breaking, and the giving to the 
disciples. For εὐλόγησεν Jn. has εὐχαριστήσας. This blessing or 
thanksgiving is the usual grace before meat said by the host or the 
head of the house. The Talmud says that “he who enjoys aught 
without thanksgiving is as though he robbed God.” We are 
probably to understand that this blessing is the means of the 
miracle. Comp. Jn. vi. 23; and of feeding the four thousand 
(Mt. xv. 36; Mk. viii. 6); and of the eucharist (Mt. xxvi. 26; 
Mk. xiv. 22; Lk. xxii. 17, 19; £ Cor. xi. 24). The manner of 
the miracle cannot be discerned : it is a literal fulfilment of Mt. vi. 
33. Lk. alone mentions that Jesus blessed the loaves, εὐλόγησεν 
αὐτούς. ‘The preceding articles, τοὺς πέντε ἄρτους καὶ τοὺς δύο 





IX. 16, 17.] THE MINISTRY IN GALILEE 245 


ἰχθύας, mean those which had been mentioned before in ver. 13, 
where the words have no article. 

ἐδίδου τοῖς μαθηταῖς. ‘‘ Continued giving them to the disciples.” 
The imperf. in the midst of aorists is graphic. Comp. xxiv. 30; 
Mk. viii. 6, and contrast xxil. 19; Mk. xiv. 22. 

17. The verbal resemblance between the three accounts con- 
tinues. For ἐχορτάσθησαν see on vi. 21, and take κλασμάτων after τὸ 
περισσεῦσαν (De W. Hahn). All four mention the twelve κόφινοι, 
as also does Mt. in referring to this miracle (xvi. 9); whereas at 
the feeding of the four thousand (Mt. xv. 37; Mk. viii. 8), and in 
referring to it (Mt. xvi. 10), the word used for basket is σπυρίς. It 
is the more remarkable that Lk. and Jn. both have κόφινοι because 
they do not mention the other miracle. The σπυρίς was large, cap- 
able of holding a man (Acts ix. 25). The κόφινος was the wallet 
carried by every travelling Jew, to avoid buying food from Gentiles: 
Judxis quorum cophinus fenumgue supellex (Juv. Sat. iii. 14). 
Comp. xupsisti, Gellia, cistifero, ‘thou hast married a Jew” (Mart. 
Epig. v.17. 4). These exact details would scarcely have been 
maintained so consistently in a deliberate fiction or in a myth. 
Still less would either fiction or myth have represented cne who 
could multiply food at will as giving directions that the fragments 
should not be wasted (Jn. vi. 12). The possessor of an in- 
exhaustible purse is never represented as being watchful against 
extravagance. 

Note the climax in ver. 17. They not only ate, but were 
satisfied,—all of them ; and not only so, but there was something 
over,—far more than the original supply. 

Weiss well remarks that ‘‘the criticism which is afraid of miracles finds 
itself in no small difficulty in the presence of this narrative. It is guaranteed 
by all our sources which rest upon eye-witness; and these show the inde- 
pendence of their tradition by their deviations, which do not affect the kernel 
of the matter, and cannot be explained by any tendencies whatever. In the 
presence of this fact the possibility of myth or invention is utterly inad- 
missible. . . . Only this remains absolutely incontrovertible, that it is the 
intention of all our reports to narrate a miracle ; and by this we must abide, if 
the origin of the tradition is not to abide an entirely inexplicable riddle ” (2. καὶ 
ii. pp. 196-200, Eng. tr. ii. pp. 381-385). The explanation that Christ’s 
generosity in giving away the food of His party induced others who had food 
to give it away, and that thus there was enough for all, is plainly not what 
the Evangelists mean, and it does not explain their statements. Would such 
generosity suggest that He was the Messiah, or induce them to try to make 
Him king? Still more inadequate is the suggestion of Renan: Grace ἃ une 
extréme frugalité, la troupe sainte y vécut; on crut naturellement voir en 
cela un miracle (V. de J. p. 198, ed. 1863). 


18-22. The Confession of Peter and First Announcement of 
the Passion. Mt. xvi. 13-21; Mk. viii. 27-31. No connexion 
with the miracle just related is either stated or implied. Lk. 
omits the sequel of the miracle, the peremptory dismissal of the 





246 ΤΙ GOSPEL ACCORDING TO S. LUKE [IX. 18-20. 


disciples and gradual dismissal of the people, the storm, the walk- 
ing on the sea, the discourse on the Bread of Life, the Syro- 
phenician woman, the Ephphatha miracle, the feeding of the 
four thousand, the forgetting to take bread, and the healing of a 
blind man at Bethsaida Julias (Mt. xiv. 22-xvi. 12; Mk. vi. 45- 
viii, 26; Jn. vi. 14-71). Can he then have seen either Mt. or 
Mk.? Soalso here: both the others mention that the incident took 
place near Czesarea Philippi, om ‘he confines of heathenism. Lk. 
mentions no place. It is a desperate expedient to suppose with 
Reuss, that the copy of Mk. which Lk. knew chanced to omit 
these sections. From ver. 18 to ver. 50 Lk. is once more parallel 
in the main to the other two. 

18. Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν προσευχόμενον. See note at 
the end of ch. i. and on ii. 21. For the periphrastic infinitive 
comp. xi. 1, and Burton, ὃ 97. Jesus Patrem rogarat, ut discipults 
se revelaret. Nam argumentum precum Jesu colligt potest ex ser- 
monibus actionibusque insecutis ; vi. 12, 13 (Beng.). 


κατὰ μόνας. Perhaps χώρας was originally understood. But the ex- 
pression is used as a simple adv. and is sometimes written as one word, κατα- 
μόνας. In N.T. only here and Mk, iv. 10, In LXX Ps. iv. 9, xxxii. 15; 
Jer. xv. 17; Lam. iii. 28. 


συνῆσαν αὐτῷ ot μαθηταί. This almost amounts to a contra- 
diction of what precedes. ‘When He was alone praying, His 
disciples were with Him.” ‘“ Alone” no doubt means “in pri- 
vate,” or “in a solitary spot,” and may be taken with συνῆσαν : so 
that the contradiction is only on the surface. Moreover we are 
perhaps to understand that His prayer was solitary: His disciples 
did not join init. In either case κατὰ μόνας is quite intelligible, 
although the disciples may have been close to Him. But it is 
possible that the true reading is συνήντησαν, meaning, “ His disciples 
met Him, fell in with Him,” as He was engaged in prayer. This 
is the reading of B*, which a later scribe has corrected to συνῆσαν. 
And B* is here supported by the Old Latin f (occurrerunt) and 
one excellent cursive (157), besides two less important authorities. 
Nevertheless, it is on the whole more probable that συνήντησαν is 
an early attempt to get rid of the apparent contradiction involved 
in κατὰ μόνας συνῆσαν. See Lxfositor, 3rd series, iv. p. 159. 
Elsewhere in N.T. συνεῖναι occurs only Acts xxii. 11. 

20. Ὑμεῖς δέ. With great emphasis: ‘‘ But ye—who do ye say 
that I am?” ‘The impulsiveness of Peter, and his position as 
spokesman for the Twelve, are here conspicuous. He is στόμα τοῦ 
χοροῦ : Vill. 45, ΧΙ]. 41, xvill. 28. Licet ceteri apostoli sciant, Petrus 
tamen respondil pre ceteris (Bede). 

τὸν Χριστὸν τοῦ Θεοῦ. “Whom God hath anointed” and sent: 
see on ii. 26. Here Mk. has simply ὁ Χριστός, and Mt. ὁ Χριστὸς 





IX. 20-22. ] THE MINISTRY IN GALILEE 247 


ὃ υἱὸς τοῦ Θεοῦ τοῦ ζῶντος. See Keim on this confession, as “a 
solemn event of the very highest character” (/es. of Naz. iv. 
p. 263). Lk. and Mk. omit the praise bestowed on Peter for 
this confession, and the much discussed promise made to him 
(Mt. xvi. 17-19). 

21. μηδενὶ λέγειν τοῦτο. Because of the grossly erroneous 
views about the Messiah which prevailed among the people. 
Shortly before this they had wished to take Him by force and 
make Him king (Jn. vi. 15). Hence Jesus never proclaimed 
Himself openly to the multitude as the Messiah; and here, when 
He does to the Twelve, He explains the nature of His Kingdom, 
and strictly forbids them to make His Messiahship known. The 
nearest approach to exceptions to this practice are the Samaritan 
woman (Jn. iv. 26), and the outcast from the synagogue (Jn. ix. 37). 


Others explain the command to keep silence as prompted by the fear lest the 
guilt of those who were about to put Jesus to death should be increased by the 
disciples proclaiming Him as the Messiah. Others again suggest the fear lest 
the people, if they knew that He was the Messiah, should attempt to rescue 
Him from the death which it was necessary that He should undergo. Neither 
of these appears to be satisfactory. In any case the δέ is adversative. What 
Peter said was quite true: ‘‘ d¢ He charged them, and commanded.” 


22. Lk. does not tell us, as Mk. does, and still more plainly 
Mt., that this was the éeg?nming of Christ’s predictions respecting 
His Passion: ἤρξατο διδάσκειν αὐτοὺς ὅτι Δεῖ, κιτιλ. (Mk. vill. 31); 
ἀπὸ τότε ἤρξατο δεικνύειν, κιτιλ. (Mt. xvi. 21). The first announce- 
ment of such things must have seemed overwhelming. Peter’s 
protest perhaps expressed the feeling of most of them. 

εἰπὼν ὅτι Δεῖ. The ὅτι is recitative, not argumentative. The 
Δεῖ is here in all three; but elsewhere Lk. uses it much more 
often than any other Evangelist. It expresses logical necessity 
rather than moral obligation (ὦὥφειλεν, Heb. ii. 17) or natural fitness 
(ἔπρεπεν, Heb. 11. 10). It is a Divine decree, a law of the Divine 
nature, that the Son of Man mus¢ suffer. Prophecy had repeatedly 
intimated this decree. Comp. Xiil. 33, xvii. 25, xxil. 37, XXiv. 7, 26, 
44; Jn. ili. 14, etc. For τὸν υἱὸν tod ἀνθρώπου, the title which 
suggested, while it veiled, His Messiahship, see on v. 24. 

ἀποδοκιμασθῆναι ἀπὸ τῶν, κιτιλ. “ Be rejected after investigation 
at the hands of the,” etc. The δοκιμασία was the scrutiny which 
an elected magistrate had to undergo at Athens, to see whether he 
was legally qualified to hold office. The hierarchy held such a 
scrutiny respecting the claims of Jesus to be the Christ, and 
rejected Elim s-xvil. (25, Xx. ἘΠ) 1 Pet. 11: 3, 7. For the ἀπό; “at 
the hands of,” comp. Ecclus. xx. 20; Lk. vii. 35; Acts ii. 22; 
Jas.'1. 133; Rev. xii. 6. 

τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων. The three 
nouns, as forming one body, have one article. So also in Mt 


248 TIE GOSPEL ACCORDING TO S. LUKE [IX. 23-285. 


xvi. 21. In Mk. xiv. 43, 53, where the Sanhedrin is spoken of 
with similar fulness, all three nouns have the article. The ἀρχιε- 
pets are rarely placed second: comp. xx. 19; Mt. xvi. 21; Mk. 
viii. 31. The common formule are dpx., γραμ., πρεσβ. Or apx., 


πρεσβ., γραμ. and ἀρχ. πρεσβ. or apx., ypap. 


ἀποκτανθῆναι. The pass. of ἀποκτείνω is late Grk, Classical writers use 
θνήσκω or ἀποθνήσκω. Tor τῇ τρίτῃ ἡμέρᾳ Mk. has the less accurate μετὰ 
τρεῖς ἡμέρας. He also has ἀναστῆναι, while Mt. has ἐγερθῆναι, which is 
probably right here ; but ἀναστῆναι (A C D, Just. Orig.) is well supported. 


Lk. omits Peter’s protest against the declaration that Christ 
must suffer, and the severe rebuke which he received. His omission 
of ‘‘ Get thee behind Me, Satan,” is sufficient answer to those who 
assert that it is out of ill-will to Peter that Lk. omits “‘ Blessed art 
thou, Simon Bar-Jonah.” See on v. 10 and xxii. 54-62. 

23-27. The Self-Renouncement required in Christ’s Followers. 
Mt. xvi. 24-28; Mk. viii. 34-ix. 1. Although the manner of intro- 
ducing the words is different in all three, the similarity between the 
reports of the words is very close throughout, especially in the 
words quoted wv. 23, 24. Throughout the Gospels it is in 
the records of Christ’s sayings that the closest resemblances are 
found. Comp. xviii. 16, 17, 25, 27. 

23. πρὸς πάντας. Both words are characteristic: see on ver. 43 
and i. 13. The πάντας represents Mk.’s τὸν ὄχλον σὺν τοῖς μαθη- 
ταῖς. ‘The necessity of self-denial and self-sacrifice was made 
known to all, although for the present the supreme example of the 
necessity was a mystery revealed gradually toa very few. 

ἀράτω τὸν σταυρὸν αὐτοῦ καθ᾽ ἡμέραν. This is the first mention 
of the cross in Lk. and Mk. Its associations were such that this 
declaration must have been startling. The Jews, especially in 
Galilee, knew well what the cross meant. Hundreds of the 
followers of Judas and Simon had been crucified (Jos. Azz. 
xvil. 10. 10). It represents, therefore, not so much a burden as an 
instrument of death, and it was mentioned because of its familiar 
associations. Comp. xiv. 27; Mt. x. 38. The καθ᾽ ἡμέραν here is 
peculiar to Lk.: comp. 1 Cor. xv. 31. We must distinguish be- 
tween ἀκολουθείτω μοι, “ follow Me loyally,” and ὀπίσω pou ἔρχεσθαι, 
“become My disciple.” There are three conditions of discipleship: 
self-denial, bearing one’s cross, and obedience. 


24. ὃς yap Gv θέλῃ. Here, as in ver. 23, “‘ will” (AV.) is too weak as 
a translation of θέλειν, being too like the simple future: ‘‘desireth” or 
“willeth” is better: s¢ guzs vult, gut enim voluerit. Such inadequate 
renderings of θέλειν are common in AV. (xix. 14; Jn. vi. 67, vii. 17, viii. 44). 
See small print on x. 22. Comp. xvii. 33. 


25. τί γὰρ ὠφελεῖται ἄνθρωπος. The same verb is used by all 
three ; but AV. obliterates this by rendering “ profit” in Mt. and 





ΓΣ. 25-27.] THE MINISTRY IN GALILEE 249 


Mk., and “advantage” in Lk. Again, ζημιωθῆναι is common to 
all three: yet AV. has “lose” in Mt. and Mk., and “cast away” in 
Lk. The opposition between κέρδος and ζημία is common in Grk. 
See Lft. on Phil. iii. 7. In N.T. the act. ζημιόω does not occur, but 
only the pass. with either acc. of the thing confiscated (Phil. 11. 8), 
or dat. with ἐν (2 Cor. vii. 9), or absol. (1 Cor. 111. 15). The 
ἑαυτόν is equivalent to τὴν ψυχήν in ver. 24 and in Mt. and Mk. 
To be excluded from eternal life is death. Lk. omits ‘ What 
should a man give in exchange for his life?” We must keep 
“life” for ψυχή throughout the passage: the context shows when 
it means life as men desire it on earth, and when life as the blessed 
enjoy it in the Kingdom. The Gospel has raised the meaning of 
ψυχή, as of ζωή, to a higher power. Comp. Rev. xi, τα. /7umen- 
tum si servas perdis, si seminas renovas (Bede) 


For the combination of aor. part. with fut. indic comp. 3 Jn. 6, and 
Burton, § 141. 


26. ἐπαισχυνϑῇ με καὶ τοὺς ἐμοὺς λόγους. Mt. omits. The 
ἐπί in comp. means “on account of”: this is the ground of his 
shame: comp. xiii. 26, 27. For the constr. comp. Rom. i. 16; 
2 Tim. i. 8, 16; Heb. xi. 16. The ἐν τῇ δόξῃ αὐτοῦ refers to the 
ταρουσία, not to the Resurrection (xil. 36, xvil. 24, xvill. 8, xix. 15, 
xxi. 27), and is the first mention by Lk. of Christ’s promising to 
return in glory. Lk. omits ‘‘in this adulterous generation” (Mk.). 

27. ἀληθῶς. With λέγω, not with what follows. Mt. and Mk. 
have ἀμήν, which Lk. uses much less frequently than the others. 
In xii. 44 and xxi. 3 Lk. has ἀληθῶς, others have ἀμήν. For 
αὐτοῦ, “here,” comp. Acts xviii. 19; Mt. xxvi. 36. Mt. and Mk. 
have ὧδε. 

γεύσωνται θανάτου. The expression is found in the Talmud, 
but not in O.T. Comp. Mt. xvi. 28; Jn. viii. 52; Heb. ii. 9. It 
implies experience of the bitterness of death. Comp. ἰδεῖν θάνατον 
(ii. 26) and θάνατον θεωρεῖν (Jn. viii. 51). For γεύεσθαι in the sense 
of “experience” comp. Heb. vi. 4, 5; Ps. xxxiv. 9. 

τὴν βασιλείαν τοῦ Θεοῦ. Mk. adds ἐληλυθυῖαν ἐν δυνάμει, and 
Mt. substitutes τ. υἱὸν τοῦ dvOp. ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ. 
The meaning is much disputed. The principal interpretations 
are :—1. The Transfiguration, which all three accounts closely con- 
nect with this prediction (most of the Fathers, Euthym. Theophyl. 
Maldon.); 2. Zhe Resurrection and Ascension (Cajetan, Calvin, 
Beza) ; 3. Pentecost and the great signs which followed it (Godet, 
Hahn); 4. Zhe spread of Christianity (Nosgen) ; 5. Zhe internal 
development of the Gospel (Erasmus, Klostermann) ; 6. Zhe destruc- 
tion of Jerusalem (Wetstein, Alfcrd, Morison, Plumptre, Mansel) ; 
9. The Second Advent (Meyer, Weiss, Holtzmann). No inter- 
pretation can be correct that does not explain εἰσίν τινες, which 


250 THE GOSPEL ACCORDING TO 5. LUKE [Ix. 27, 28. 


implies che exceptional privilege of some, as distinct from the common 
experience of all, ‘Vhis test seems to exclude all but the first and 
the sixth of these interpretations ; and, if we must choose between 
these two, the sixth must be right. “Shall not taste of death 
until” cannot refer exc/usive/y to an event to take place the next 
week. But both may be right. The Transfiguration, witnessed 
by only three of those present, was a foretaste of Christ’s gicry 
both on earth and in heaven. The destruction of Jerusalem, 
witnessed by S. John and perhaps a few others of those present, 
swept away the remains of the Old Dispensation and left the 
Gospel in possession of the field. Only so far as the destruction 
of Jerusalem was a type of the end of the world is there a 
reference to the παρουσία (see on xxi. 32). A direct reference to 
the παρουσία is excluded by the fact that none of those present 
lived to witness it, except in the sense that all men will witness it. 
Jesus has told us that during His life on earth He was ignorant of 
the date of the day of judgment (Mk. xiii. 32): and we cannot 
suppose that in spite of that ignorance He predicted that it was 
near ; still less that He uttered a prediction which has not been 
fulfilled. Moreover, the οὐ μὴ γεύσωνται θανάτου ἕως implies that 
the twes zwi// experience death after seeing the Bac. τ. Θεοῦ, which 
would not be true of those who live to see the παρουσία (1 Cor. 
Ἐν τὴ: 

28-36. The Transfiguration. Mt. xvii. 1-13; Mk. ix. 2-13. 
Both Lk. (vv. 31, 32) and Mt. (xvii. 6, 7) give details which Mk. 
omits ; but Mk. has very little (part of ix. 3) which is not in either 
of the others. 

Here again (see on vili. 35-39, 40-48) the marks of Lk.’s diction are numer- 
ous: ἐγένετο, ὡσεί (ver, 28); ἐγένετο, ἐν τῷ with infin. (29); ἄν dpes (30); 

σύν, ἄνδρας (32); ἐγένετο, ἐν τῷ, εἶπεν πρός, ἐπιστάτα (33): ἐν τῷ (34); 
φωνὴ ἐγένετο (35); ἐν τῷ, καὶ αὐτοί, ἀπήγγειλαν, ἐν ἐκείναις ταῖς 
ἡμέραις, οὐδὲν ὧν (36). 

For comment see Tert. Adv. Marcion. iv. 22; Trench, Studies 
in the Gospels, pp. 184-214; Herzog, PRE. art. Verkdirung, 
omitted in 2nd ed.; Schaff's Herzog, art. ‘‘ Transfiguration.” 

28. ὡσεὶ ἡμέραι dxtdé. A nom. without construction of any 
kind. Comp. Acts v. 7; Mt. xv. 32; Mk. viii. 2, and πλεῖον in 
ver. 13. Win. lviii. 4, p. 648. The other two have “after six 
days,” which agrees with “about eight days.” We can hardly say 
that Lk. is “improving their chronology.” It looks as if he had not 
seen their expression. For παραλαβών comp. ver. 10, and for the 
order of the names see on vill. 51. Note that Lk. changes the 
order of the names. He places John before James (viii. 51), which 
may be because he wrote after John had become the better known 

εἰς τὸ ὄρος. The others have εἰς ὄρος ὑψηλόν. Both expressions 
would fit Hermon, which is about 9200 feet high, and would easily 





IX. 28-31.] THE MINISTRY IN GALILEE 251 


be reached in a week from Cesarea Philippi. It is still called 
Jebel esh Sheikh, “the chief mountain.” It is higher than Lebanon 
(8500) or Anti-Lebanon (8700), and its isolated white summit is 
visible from many eminences throughout Palestine (Conder, Hand- 
buok of the Bible, p. 205; D.B.*1. p. 1339; Tristram, Bible Places, 
p. 280). A tradition, which is first mentioned by Cyril of Jeru- 
salem (Cavech. xii. 16), places the scene of the Transfiguration on 
Tabor,! which at this time seems to have had a village or town on 
the top, which Josephus fortified against Vespasian (2. 7. iv. 1. 8). 
In that case the solitude (κατ᾽ ἰδίαν) which is required for the 
Transfiguration would be impossible. The προσεύξασθαι is peculiar 
to this account: see on iii. 21, a similar occasion. 

29. ἐγένετο. . . ἕτερον. The Gentile Lk. writing for Gentiles 
avoids the word μετεμορφώθη (Mt. xvii. 2; Mk. ix. 2), which might 
be understood of the metamorphosis of heathen deities. Comp ἐν 
ἑτέρᾳ μορφῇ ([Mk.] xvi. 12). The λευκός need not be made ad- 
verbial. The asyndeton is not violent, if it be made co-ordinate 
with ἐξαστράπτων, a word which occurs Ezek. i. 4, 7; Nah. iii. 3. 

80. Both ἄνδρες and οἵτινες are peculiar to Lk. here: see il. 4. 
The three Apostles saw the forms of two men who were such as to 
be recognized as Moses and Elijah,—the representatives of the 
Law and the Prophets. The power to recognize them was granted 
with the power to see them; otherwise the sight would have been 
meaningless. In the same way 5. Paul recognized Ananias in a 
vision, although he had not previously known him (Acts ix. 12). 
We might render the οἵτινες “who were no others than.” That 
Moses was to reappear as well as Elijah at the beginning of the 
Messianic Kingdom, was a later dream of the Rabbis. See Lightfoot, 
Hor. Heb. ad loc. See small print on ii. 22 for the form Μωυσῆς. 

$1, 32. Peculiar to Lk. See on xxii. 43. 

thy ἔξοδον αὐτοῦ. His departure from this world by means of 
the Passion, Resurrection, and Ascension. Comp. the use of 
εἴσοδος in Acts xiii. 24. For ἔξοδος in the sense of death see 
2 Pet. i. 15; Wisd. iii. 2, vii. 6. That the Apostles heard this 
subject being discussed explains part of the meaning of the 
Transfiguration. It was to calm their minds, which had recently 
been disturbed by the prediction of Christ’s sufferings and death.? 
The ἤμελλεν corresponds to δεῖ in ver. 22. It is all ordained by 
God, and is sure to take place; and when it takes place it may be 
regarded as a fulfilment (πληροῦν), and also as a filling full. There 
were types and prophecies shadowing forth the Divine purpose, 
every detail of which must be gone through. 


1 In the Greek Church the Feast of the Transfiguration, Aug. 6th, is called 
τὸ Θαβώριον. The combination in Ps. lxxxix. 12 may be noted. 

2 Jn transfiguratione tllud principaliter agebatur, ut de cordibus discipulorum 
scandalum crucis tolleretur (Leo the Great, Serm. xliv., Migne, liv. 310), 


252 THE GOSPEL ACCORDING TO S. LUKE [1Ξ. 31-34 


It is perhaps to be regretted that RV. retains “accomplish,” which is its 
freq. rendering of τελειόω (Jn. iv. 34, ν. 36; Acts xx. 243; Jn. xvil. 4, etc.), 
instead of substituting ‘‘ fulfil,” which is its freq. rendering of πληρόω (xxi. 24, 
xxii. 16, xxiv. 44; Acts i. 16, etc.). And why not ‘‘ exodus” here, and 
Heb. xi. 22, and 2 Pet. i. 15, for ἔξοδος ἡ 

βεβαρημένοι ὕπνῳ. In N.T. only the pass. of this verb is found, and 
the best writers do not use the pres. of either voice. In Mt. xxvi. 43 it is 
used of the eyes of these same three being heavy with sleep: comp. Lk. xxi, 
343; 2 Cor. i, 8, v. 4; 1 Tim. v. 16. 


διαγρηγορήσαντες δέ, “But having remained awake” in spite 
of this sleepiness would be the common meaning of the word ;? 
but perhaps here it means “having become thoroughly awake.” 
Syr-Sin. has “when they awoke.” It is a late word, and occurs 
nowhere else in N.T. or LXX. Lk. is fond of compounds with 
διά :-- διαγινώσκειν, διαδέχεσθαι, διαλείπειν, διαλύειν, διανέμειν, δια- 
νυκτερεύειν, διαπονεῖσθαι, διαπορεῖν, διαπραγματεύεσθαι, etc. 


As the invention of a later hand these two verses (31, 32) do not explain 
themselves. What is the motive for the invention? As a narrative of facts 
they throw much light on the whole situation, 


83. ἐν τῷ διαχωρίζεσθαι αὐτοὺς ἀπ᾽ αὐτοῦ. “As they were part- 
ing from Him.” This again is in Lk. only, and it explains Peter’s 
remark. His first impulse is to prevent Moses and Elijah from 
going away. He wishes to make present glory and rapture 
permanent. 

εἶπεν 6 Πέτρος. Mt. and Mk. add ἀποκριθείς. It is his response 
to what he saw. For Ἐπιστάτα see on v. 5. He says that “‘it is 
good for us to be here,” not “it is better.” There is no comparison 
with any other condition. The ἡμᾶς probably means the Apostles, 
not all six persons. The Apostles are ready to help in erecting 
the σκηναί, If they were to remain there, they must have shelter. 

μὴ εἰδὼς ὃ λέγει. We need not follow Tertullian in interpret- 
ing this of a state of ecstasy (amentia), as of one rapt into another 
world. ΜΚ. tells us plainly why Peter ‘‘ wist not what to answer,” 
ἔκφοβοι yap ἐγένοντο : and this he would have from Peter himself. 
In any case, neither Peter’s strange proposal nor the comment 
upon it looks like invention. 

84. ἐγένετο νεφέλη καὶ ἐπεσκίαζεν αὐτούς. Mt. calls it φωτεινή, 
a “luminous cloud.” Here there is perhaps an association of 
ideas, suggested by similarity of sound, between ἐπεσκίαζεν and 
the Shechinah or δόξῃ mentioned in ver. 31. Comp. ἐπεσκίαζεν 
ἐπὶ τὴν σκηνὴν ἡ νεφέλη (Exod. xl. 29). Strictly speaking a 
luminous cloud cannot overshadow ; but it may veil. Light may 
be as blinding as darkness. We cannot be sure whether the αὐτούς 
includes the three Apostles or not. It does not include them in 

1 Comp. πασῆς τῆς νυκτὸς . - . διαγρηγορήσαντες (Herodian, iii. 4. 8). 





IX. 34-36. ] THE MINISTRY IN GALILEE 253 


ver. 33, and probably does not include them here. The reading 
ἐκείνους εἰσελθεῖν (A D P R) is meant to exclude the Apostles ; but 
εἰσελθεῖν αὐτούς (8 BC L) is right. See D.Z.? art. “Cloud.” 


35. For φωνὴ ἐγένετο see on iii. 22, and comp. Exod. xxxiii. 9, The 
reading ἀγαπητός (ACDPR) for ἐκλελεγμένος (NBL) comes from Mt. 
and Mk. The Versions are divided, and in many copies of the Aeth, the two 
readings are combined. Syr-Sin. has ‘‘ the chosen.” 


86. ἐν τῷ γενέσθαι τὴν φωνήν. “ After the voice had come”, 
#.e. when it had ceased: see on ili. 21. Syr-Sin. has “when there 
was the voice.” Peter had wished to make three tabernacles, as 
if Moses and Elijah were to be as abiding as Christ; but now the 
Law and the Prophets pass away, t/a dimissis, quasi jam et officio 
et honore dispunctis (Tertul. Adv. Marcion. iv. 22), and εὑρέθη 
᾿Ιησοῦς μόνος. 

καὶ αὐτοὶ ἐσίγησαν καὶ οὐδενὶ ἀπήγγειλαν ἐν ἐκείναις ταῖς ἡμέραις. 
See on v. 14, On vill. 20, and oni. 39. Lk. tells us that they kept 
silent; Mt. tells us that Jesus charged them to tell no one until 
the Son of Man was risen from the dead. Mk. relates both the 
command and their observance of it. The prohibition to speak 
of what they had seen is a strong confirmation of the incident as 
an historical fact. If the vision is an invention, how can we ex- 
plain the inventiou of such a prohibition? ‘The statement of all 
thiee, that the Transfiguration took place a week after the preced- 
ing incident, the characteristic impulsiveness of Peter, and the 
healing of the demoniac boy immediately afterwards, are marks of 
historical reality. D.C.G. art. “ Transfiguration.” 


But, as in the case of other miracles, while we admit the fact, we must 
remain in ignorance as to the manner. Were Moses and Elijah, who were 
mysteriously removed from the earth, here present in the dody? Or were their 
disembodied sfz7z¢ts made visible? Or was it a mere vision, in which they only 
seemed to be present? We cannot say. the third alternative is not excluded by 
the fact that all three saw it, whereas a mere vision is perceived by only one. 
As Weiss well remarks, ‘‘ We are not here concerned with a vision produced by 
natural causes, but with one sent directly by God” ; and he adds, “" Our narrative 

resents no stumbling-block for those who believe in divine revelation” (2. 7. 
11. pp. 319, 320, Eng. tr. iii. p. 103). The silence of S. John respecting the 
whole incident is thoroughly intelligible. (1) It had already been recorded 
three times ; (2) the glorification of Jesus as the Son of God, which is here set 
forth in a special incident, is set forth by him throughout his whole Gospel. 


ἑώρακαν. With this form of the 3rd pers. plur. perf. comp. τετήρηκαν 
and ἔγνωκαν (Jn. xvii. 6, 7), εἴρηκαν (Rev. xix. 3), γέγοναν (Rev. xxi. 6), 
εἰσελήλυθαν (Jas. v. 4); also Rom. xvi. 7; Col. ii. 1; Rev. xviii. 3. Such 
forms are common in inscriptions and in the Byzantine writers. Win. xiii. 
2. c, p. 90; Gregory, Prolegom. p. 124. In meaning the perfect seems here 
to be passing into the aorist ; Burton, ὃ 88, but see ὃ 78. 


87-438. The Healing of the Demoniac Boy. Mt. xvii. 14-18; 
Mk. ix. 14-29. In all three this incident is closely connected with 


254 THE GOSPEL ACCORDING TO S. LUKE (Tx. 37-40 


the Transfiguration. The moral contrast between the peace and 
glory on the mount and the struggle and failure down below is 
intense, and is magnificently brought out by Raffaelle in the great 
picture of the Transfiguration, which was his last work. The 
combination of the two scenes is fatal to the unity of the subject, 
which is really two pictures in one frame; but it heightens the 
moral and dramatic effect. It is perhaps even more instructive to 
regard it as three pictures. Christ and the saints in glory; the 
chosen three blinded by the light; the remaining nine baffled by 
the powers of darkness. 


The marks of Lk.’s style continue with considerable frequency: ἐγένετο, 
ἑξῆς (ver. 37); καὶ ἰδού, ἐβόησεν, δέομαι, μονογενής (38); καὶ ἰδού (39); 
ἐδεήθην (40); ἰάσατο (42); πάντες (43). None of these are in the parallel 
passages. See small print on viii. 35-39, 40-48. 


37. τῇ ἑξῆς ἡμέρᾳ. See on vii. 11. The Transfiguration 
probably took place at night. Lk. alone tells us that the descent 
from the mountain did not take place until next day. Thus the 
three Apostles had time to think over what they had seen and 
heard, before receiving fresh experiences. Lk. omits the con- 
versation about Elijah. Mk., who is here much more full than 
either Lk. or Mt., tells us that this ὄχλος πολύς was gathered round 
the other disciples, with whom scribes were disputing. The 
opportune arrival of Christ caused great amazement. 


38. For ἐβόησεν comp. iii. 4, xviii. 7, 38, and for δέομαι see on v. 12, 

ἐπιβλέψαι. 1 aor. inf. act.; not ἐπίβλεψαι, I aor. imper. mid., a tense 
which perhaps does not occur. It means ‘‘to regard with pity”; i. 48; 
I Sam. i. 11, ix. 16; Ps. xxiv. 16; Tobit iii. 3, 15; Judith xiii. 4.—For the 
third time Lk. is alone in mentioning that a child is μονογενής : vii. 12, 
viii. 42. Comp. Heb. xi. 17; Tobit iii. 15, viii. 17; Judg. xi. 34. 


39. The three accounts differ in describing the symptoms. Mt. 
has σεληνιάζεται καὶ κακῶς ἔχει. Mk. has ἀφρίζει καὶ τρίζει τοὺς 
ὀδόντας καὶ ξηραίνεται. In Lk.’s description Hobart (pp. 17-20) 
claims ἐξέφνης, μετὰ ἀφροῦ, and μόγις ἀποχωρεῖ as medical expres- 
sions, together with the preceding ἐπιβλέψαι. The μόγις occurs 
here only in N.T. Comp. 3 Mac. vii. 6. But μόλις, which is 
found Acts xiv. 18, xxvii. 7, 8, 16; Rom. v. 7; 1 Pet. iv. 18, may 
be the right reading here also (BR etc.). Both μόγος and μόλος 
mean “toil.” The ἀποχωρεῖν means cessation of convulsions. 

40. ἐδεήθην. . . ἵνα. See on iv. 3 and onx. 2. The disciples 
who failed here need not be the Apostles, who were charged to 
cast out demons (ver. 1). If they were, this one failure was 
exceptional (Mk. vi. 12, 13). 


- Hobart adds, ‘‘It is worthy of note that Aretzeus, a physician of about St. 
Luke’s time, in treating of Epilepsy, admits the possibility of this disease being 
produced by diabolical agency (Ségx. Morb. Diuturn. 27).” 





SSS 








TX. 41-43.] THE MINISTRY IN GALILEE 255 


41. ὦ γενεὰ ἄπιστος. This probably is neither addressed to the 
disciples, who had failed to cure the lad, nor includes them. It is 
addressed to the father, and includes the multitude. Per unum 
hominem Judzxos argutt infidelitatis (Bede). As in the case of the 
paralytic (v. 20), the faith of those who had charge of the afflicted 
person is taken into account. ‘This is more clearly brought out in 
Mk. It wasa wish to see what the disciples could do, rather than 
faith in Divine power and goodness, which prompted the bringing 
of the boy to them. Possibly it was a wish to see what the 
disciples could zo¢ do that inspired some of them. The hierarchy 
sometimes attacked Jesus through His disciples (Mk. ii. 16, 18, 
24, vil. 5; comp. Lk. xiii. 14). In xii. 46 ἄπιστος means “un- 
faithful,” and in Acts xxvi. 8 ‘‘ incredible.” 


καὶ διεστραμμένη. Not in Mk, It isa strong expression: “distorted, 
wrong-headed ” (Acts xx. 30; Phil. ii. 15; Deut. xxxii. 5). Comp. ὁ θυμὸς 
ἄρχοντας διαστρέφει καὶ τοὺς ἀρίστους ἄνδρας (Arist. Fol. 111. 16. 5); εἰσὶ δ᾽ 
αὐτῶν αἱ ψυχαὶ διεστραμμέναι [a./. παρεστραμ.} τῆς κατὰ φύσιν ἕξεως (viii. 
7. 7). 
ἕως πότε ἔσομαι πρὸς ὑμᾶς; The notion is that of being turned 
towards a person for the sake of intercourse; and the question 
implies that Jesus is not of that generation, or that it is alienated 
from Him. Comp. Is. lxv. 2. For ἕως ποτε comp. Jn. x. 24; and 
for πρὸς ὑμᾶς, apud vos, comp. Mt... sail. 565 Mk. vi. 3, σὶν 10: 
Jn. i. 1, etc. Mt. has pe? ὑμῶν. Vita Jesu perpetua tolerantia 


(Beng.). 


In N.T. and LXX ἀνέχεσθαι has the gen. But in class. Grk., as some- 
times in LXX, we have the acc. after ἀνέχεσθαι (Amos iv. 7; 4 Mac. xiii. 27). 


42. προσερχομένου αὐτοῦ. This is to be understood of the lad’s 
approach to Jesus, not of His approach to the lad. Jesus had just 
said, “ Bring thy son hither.” 

ἔρρηξεν αὐτὸν τὸ δαιμόνιον. ‘The demon dashed him down.” 
The word is used of boxers knocking down, and of wrestlers 
throwing, an opponent: and some distinguish ῥήσσω in this 
sense from ῥήγνυμι. Comp. Wisd. iv. 19; Herm. JZand. xi. 3; 
Apost. Const. vi. τ. There is also ῥάσσω, like ἀράσσω, in the 
sense of dashing to the ground (Is. ix. 10). The expulsion of the 
demon left the boy in a condition which still required healing. 
Lk. gives each act separately. Comp. Mk. ix. 27. For ἰάσατο see 
small print on v. 17; and with ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ, which 
Lk. alone mentions, comp. vil. 15 and viii. 55. 

43. This also is peculiar to Lk., who omits the rebuke to the 
disciples, thus again sparing them. ‘The division of the verses is 
unfortunate, half of ver. 43 belonging to one section and half to 
another. For μεγαλειότητι comp. Acts xix. 27; 2 Pet. 1. 16: 
Latin texts have magnitudo (Vulg.), magnificentia (e), magnatia (d). 


256 THE GOSPEL ACCORDING To S. LUKE [:Ξ. 43-46. 


The πάντες in the first half of the verse, and the πάντων ἐπὶ 
πᾶσιν in the second half, strongly illustrate Lk.’s fondness for 
πᾶς: see on vii. 35 and xi. 4; and comp. Acts iv. 10, xvil. 30, 
xxi, 28, xxiv. 3. 

43-45. The Second Announcement of the Passion. Mt. 
KVil. 235 ΜΙ “1x 3 7; 92. 

Besides the πάντων and πᾶσιν, we have as marks of Lk.’s style, 


θαυμαζόντων ἐπί, the attraction in πᾶσιν ols, πρός after εἶπεν (ver. 43), 
and the analytical ἦν παρακεκαλυμμένον (ver. 45). Seeon ii. 33 and 111. 19. 


48. θαυμαζόντων ἐπὶ πᾶσιν οἷς ἐποίει. See small print on il. 33 and 
iii. 19. The imperfects include more than the preceding incident. 
It was because the people were so constantly in an attitude of 
empty admiration and wonder at His miracles, that Jesus again 
tells the disciples of the real nature of His Messiahship. He is 
not going to reign as an earthly king, but to suffer as a criminal. 


Here d has one of several attempts to reproduce the gen. abs. in Latin: 
omnium autem ghee Comp. et cog¢tantium omnium (ili. 15); audien- 
lium autem eorum (xix. 11); guorandam dicentium (xxi. 5); accipientium 
autem eorum (xxiv. 31); Awe autem eorum loguentium (xxiv. 36). 


44. Θέσθε ὑμεῖς εἰς τὰ ὦτα ὑμῶν. “Το ye lay up in your ears,” 
in contrast to the gaping crowd. It perhaps means “Store My 
words in your memories, even if you do not understand them.” 
Or again, ‘Do not let men’s admiration of My miracles make you 
forget or doubt My declarations. It is into men’s hands that I 
must be delivered.” Comp. dds εἰς τὰ ὦτα Ἰησοῖ (Exod. xvii. 14). 
Cod. Am. and other MSS. of Vulg. here have ἐπ cordibus vestris. 
All Grk. MSS. have εἰς τὰ ὦτα ὑμῶν. This is one of several 
places in which Jerome seems to have had a Grk. text which is no 
longer extant. Comp. erat Petrus (xxil. 55), 2ic mos esse (Mk. 
ix. 5), Moses in quo vos speratis (Jn. v. 45); also Jn. vi. 12, vil. 25, 
ix. 38, x. 16. The last (ovile, ovile for αὐλή, ποίμνη) is crucial. 

ὁ γὰρ υἱὸς τοῦ ἀνθρώπου μέλλει. The γάρ is almost “namely”: 
“For what you may believe without doubting is this, that the Son 
of Man,” etc. The παραδίδοσθαι perhaps does not refer to the act 
of Judas, but to the Divine will. When His hour was come, the 
plots against Him were allowed to succeed. 

45. ἦν παρακεκαλυμμένον ἀπ᾿ αὐτῶν. A Hebraism, occurring 
here only in N.T. Comp. Ezek. xxii. 26, and the subst. Wisd. 
xvii. 3. More often we have ἀποκρύπτειν ἀπό: x. 21; Jer. XXXxli. 17 ; 
or κρύπτειν ἀπό: Mt. xi. 25; Ps. xxxvii. ro. Lk. alone states that 
this ignorance of the disciples was specially ordered for them. 
The tva here has its full telic force. They were not allowed to 
understand the saying then, in order that they might remember it 
afterwards, and see that Jesus had met His sufferings with full 
knowledge and free will. Comp. xviii. 34, xxiv. 16. 





IX. 45-47.] THE MINISTRY IN GALILEE 257 


It is strange that this mention of their want of understanding should be 
attributed to a wish to abase the Twelve in the interests of S. Paul: for (1) it is 
plainly stated that they were prevented by God from understanding ; and (2) 
Mk. mentions their ignorance no less than Lk. We saw above that Lk, omits 
the rebuke for want of faith addressed to the disciples who failed to heal the 
demoniac boy. See on ver. 43 and vili. 24. 


46-50. The Close of the Galilean Ministry. Two Lessons in 
Humility. Mt. xviii. 1-7; Mk. ix. 33-39. We learn from the 
other two that this took place after the return from the neighbour- 
hood of Czesarea Philippi to Capernaum (Mt. xvii. 24; Mk. ix. 33). 
The dispute took place during the journey, the comment on it at 
Capernaum. See notes on xxii. 24-30. 

46. Εἰσῆλθεν δὲ διαλογισμὸς ἐν αὐτοῖς. See small print oni. 17 
and vii. 17. It is not necessary to confine the διαλογισμός to their 
thoughts (see on v. 22), and thus make a difference between Mk. 
and Lk. But the desire of each to be pronounced the superior was 
probably not expressed in the discussion; and this thought Jesus 
read and rebuked. Bede explains the occasion of the dispute to 
be guia viderant Petrum, Jacobum, et Joannem seorsum ductos in 
montem, secretuinque eis tht aliguod esse creditum. The ἐν αὐτοῖς, 
“among them,” rather implies that the reasoning did not remain 
unexpressed. 

τὸ τίς ἂν etn. ‘The question, who perchance might be,” wer 
wohl ware: see on 111. 15 and vi. 11; also Burton, ὃ 179. For 
this use of to see on i. 62, and comp. xix. 48, xxil. 2, 4, 23. 

μείζων αὐτῶν. Although αὐτῶν does not here immediately 
follow τίς as it does xxii. 24 (see notes), yet doubtless αὐτῶν is the 
gen. after τίς and not after μείζων. Whether anyone outside their 
company was greater than they were, was not a question which 
interested them. The point in dispute was, who among them- 
selves was greater than the rest of them; who stood nearest to the 
Christ, and had the highest place in the Kingdom (Mt.). The 
question illustrates the want of perception just mentioned (ver. 45). 

47. τῆς καρδίας αὐτῶν. The discussion in words was, Who is 


the greatest? The thought in their hearts was, Am not I the 


greatest? Will the Master decide? Comp. v. 22, vi. 8. 

ἐπιλαβόμενος παιδίον. The action indicates that the child 
belongs to Him, is one of His: it represents the humblest among 
His followers. For other instances of Christ’s attitude towards 
children comp. x. 21, xvii. 2, xvill. 16; Mk. x. 15, etc. 


In N.T. and LXX the mid. only of ἐπιλαμβάνω is used, sometimes with 
the acc. (Acts ix. 27, xvi. 19, xviii. 17), sometimes with the gen, (Acts 
xvii. 19, xxi. 30, 33; with gen. always in LXX). Here and xxiii, 26 the 
acc. is probably right (BC D, Orig.), but the reading is uncertain. 


map ἑαυτῷ. The place of honour. As Jesus was sitting with 
His disciples round Him (Mk. ix. 35), παρ᾽ ἑαυτῷ would be the 
17 





258 THE GOSPEL ACCORDING TO S. LUKE [Tx. 47, 48. 


same as ἐν μέσῳ αὐτῶν (Mt. and Mk.).  Syr-Sin. has “beside 
them” 


The late tradition, that Ignatius was the child who was thus taken up by our 
Lord, probably arose from a misunderstanding of the name Θεοφόρυς, which 
means ‘‘ bearing God” in himself, and not ‘‘ borne by God” (Qedgopos). Even 
if Θεόφορος be the right accentuation, we must interpret ‘‘borne along and 
inspired by God” rather than “carried in the Divine arms.” The identifica- 
tion was unknown to Eusebius, who does not mention it, and to Chrysostom, 
who states that Ignatius had not even seen Christ (om. in Jen. Mart. iv.). 
It cannot be found earlier than the ninth century (Anastasius Bibliothecarius, 
Migne, cxxix. 42 ; Nicephorus Callistus, . Z. ii. 35, Migne, cxlili, 848). See 
Lft. Zenatius, i. p. 27, 11. p. 22. 

48. In this saying of Christ there is again (comp. vv. 23, 24) 
almost exact verbal agreement in the three reports. 

τοῦτο τὸ παιδίον. Or any similar little one, ἕν π. τοιοῦτο (Mt.), 
ἐν τῶν τοιούτων π. (Mk.). The child is not the type of the 
nonoured disciple ; but the honoured disciple is he who welcomes 
little children, not because he is fond of children, but because 
they belong to Christ. 

ἐπὶ τῷ ὀνόματί. pov. “On the basis of My Name.” He knows 
that he is dealing with something which concerns Christ and 
belongs to Him, and he welcomes it for Christ’s sake. The 
phrase is specially common in Lk. (ver. 49, xxi. 8, xxiv. 47; Acts 
iv. 17, 18, ν: 28, 40, xv. 14; comp. Lk. 1.59); not 1m) Jn ὍΝ 
Paul. 

ἐμὲ δέχεται. . . ἐμὲ δέξηται. The pronoun is emphatic. 

ὁ yap μικρότερος, κιτιλ. Not in Mk. or Mt. It explains how 
it is that to welcome a child for Christ’s sake is to welcome the 
Father, for promotion in the Kingdom depends upon self-abase- 
ment. oth ὃ μικρότερος and μέγας are objective; really in a 
lowly position, really exalted. He who does the humble work of 
serving the insignificant is promoted by God. It is the chief - 
proof of the Messiah’s presence that the goor have the Gospel 
preached to them (vil. 22). 

ἐν πᾶσιν ὑμῖν. ‘Among you all.” The circle of the disciples 
is the sphere in which this holds good. For ὑπάρχων see on 
viii. 41 and xxiii. 50. 

ἐστιν μέγας. Already 2250 facto “is great”; not merely ἔσται 
(AD). Jesus does not say “is the greatest”; and He thus gives 
no encouragement to the desire to be above others. It is possible 
for all in the Kingdom to have this greatness, and there is no 
a for anyone to measure himself against others. The standard 
is Christ. 


Syr-Sin. reads, ‘‘ He that is small and is a child to you, that one is great.” 


_ 49, 50. A Second Lesson in Humility, the Humility of Tolera- 
tion. Mk. ix. 38-40. The ἀποκριθείς in ver. 49 shows that there 








IX. 49, 50.] THE MINISTRY IN GALILEE 259 


is connexion with what precedes, but the precise link is not 
certain. The common explanation, that Christ’s ἐπὶ τῷ ὀνόματί μου 
suggests to John’s mind the case of the stranger who cast out 
demons ἐν τῷ ὀνόματι, is possible. But it is perhaps more likely 
that Christ’s declaration about the blessedness of giving a welcome 
to the humblest of His followers has aroused misgivings in John’s 
mind. His words are those of one who defends his conduct, or at 
least excuses it, and might be paraphrased, “‘ But the principle just 
laid down must have limits, and would not apply to the case 
which I mention”; or, “ But one who remains outside our body 
is not really a follower of Thee, and therefore ought not to receive 
a welcome.” John does not mean that the man was not an 
Apostle, but that he was not a professed disciple. Jealousy for 
the credit of their Master, not jealousy for their own prerogatives, 
prompted the Apostles! to forbid this man from making use of the 
Name. 

The reading ἐν τῷ ὀνόματί σου (NBL X AE 1 33 60) is to be preferred to 
ἐπὶ τ. 6v. (A C D), and is not to be discarded because it is also found in Mk. 
ix. 38. On the expression see Deissmann, Azb/e Steudies, p. 147. 

49. ᾿Επιστάτα, εἴδαμέν τινα. See on v. 5 and 26. Mk. has 
Διδάσκαλε. The exorcist was not pretending to bea disciple of 
Jesus when he was not one. But, in however faulty a way, he 
believed in the power of the name of Jesus, and tried to make 
use of it for good (Acts iii. 6, xvi. 18). Contrast the mere 
jugglery of the Jewish exorcists who tried to use the formula ‘Opxilw 
ὑμᾶς τὸν Ἰησοῦν ὃν Παῦλος κηρύσσει as a charm (Acts xix. 13-16). 
Here the context shows that the exorcist was successful, and 
therefore sincere. The ἐκωλύομεν may mean either ‘‘ we tried to 
forbid” or “we repeatedly forbade.” The pres. ἀκολουθεῖ implies 
persistence in such conduct. For ἀκολουθεῖν μετά τινος comp. 
Rey. vi. 8, xiv. 13: the constr. is classical. 

50. Μὴ κωλύετε. “Cease to forbid,” not only the person in 
question, but any such. Comp. vii. 13 and the reply of Moses 
to the demand of Joshua, Κύριε Μωυσῆ, κώλυσον αὐτούς (Num. 
Xi. 20): 

ὃς yap οὐκ ἔστιν καθ᾽ ὑμῶν ὑπὲρ ὑμῶν ἐστίν. The reading 
ἡμῶν for ὑμῶν in one or both of these places comes from Mk. 
The saying, ‘“‘ He that is not with Me is against Me” (xi. 23, where 
see note; Mt. xii. 30) should be compared with this. There 
Christ gives a test by which His disciple is to try Azmse/f: if 
he cannot see that he is on Christ’s side, he is against Him. 
Here He gives a test by which His disciple is to try others: if he 


1 It is possible that only John and one other were concerned in ἐκωλύομεν. 
The incident may have taken place while the Twelve were working two and 
two. John’s companion was probably James, and this may be another illustra 
tion of the brothers’ fiery temper (ver. 54). 


260 THE GOSPEL ACCORDING TO 5. LUKE [ΤΣ. 60. 


cannot see that they are against Christ’s cause, he is to consider 
them as for it. Renan hastily pronounces the two sayings to be 
tout ἃ fait oppostes (V. de J. p. 229, ed. 1863). 

Here the fourth and last division (ix. 1-50) of the section 
which treats of the Ministry in Galilee (iv. 14-ix. 50) comes to an 
end, and with it the first main portion of the Third Gospel. The 
solemn maxim stated in ver. 50 makes a good conclusion to the 
Galilean ministry, and the narrative manifestly makes a new be- 
ginning in ver. 51. 


IX. 51-XIX. 28. THE JOURNEYINGS TOWARDS 
JERUSALEM. 


We may regard this as a narrative of the second main period 
of Christ’s ministry. Galilee, with Capernaum as a centre, ceases 
to be the almost exclusive sphere of His teaching, and we may 
say that henceforward He has no centre. Although this period 
is only one-third as long as the preceding one, it is described with 
much greater minuteness, and the narrative of it is nearly one- 
third longer. It is manifest that Lk. is here employing material 
which was not used by Mk. or Mt., and we know neither its source 
nor its character. A great deal of it must have been either in 
writing or stereotyped in an oral form; and a great deal of it 
would seem to have had an Aramaic original, the translation of 
which abounds 1n marks of Lk.’s own style. From ix. 51 to xviii. 
14 he is almost alone, and he gives us information which we obtain 
from no other source. Hence this large tract is sometimes called 
the “great interpolation” or “intercalation.” It is also the © 
“Perzan section” or “Samaritan section” (comp. ix. 51-56, x. 
30-37, XVil. 11-19). An analysis, showing the parallels in Mt, is 
given in Birks, Hore Evang. pp. 132 ff. Jn. gives us several im- 
portant incidents belonging to the same period, viz. that which 
lies between the end of the Galilean ministry and the Passion; 
but we cannot be certain as to the way in which his narrative is 
to be fitted into that of Lk. See Hastings, D.Z. i. p. 406. 


If we had only Mt. and Mk., we might suppose that the journey from 
Capernaum to Jerusalem for the last Passover occupied at most one or two 
weeks. Few incidents are mentioned ; and, where distances are indicated, not 
much time is required for traversing them. Lk. lets us see that the time 
occupied must have been several months. We are constantly reminded that 
Jesus is on His way to Jerusalem (ix. 51, 53, xiii. 22, 33, xvii. 11, xviii. 31, 
xix, 11, 28) but the progress is slow, because Jesus frequently stops to preach 





IX. δ1.}] §JOURNEYINGS TOWARDS JERUSALEM 261 


in different places. The direction of the journeying is only indirectly inti- 
mated, first eastwards along the southern part of Galilee, and then southwards 
through Persea ; but, however long the time, and however circuitous the route, 
it is a journey from Capernaum to Jerusalem. Jesus seems never to have re- 
turned to the neighbourhood of the lake until after His death. Jn. lets us 
know that during this interval Jesus was twice in Jerusalem ; once at the latter 
part of the Feast of Tabernacles, after which He healed the man born blind ; 
and again at the Feast of the Dedication ; besides which there is the visit to 
Bethany for the raising of Lazarus; but, although there is room in Lk.’s 
narrative for what Jn. tells, we do not know where to place it. We cannot 
with any certainty show the correspondence between the two Gospels until 
Jerusalem is entered for the last Passover. It seems best, therefore, not to 
follow Wieseler (Chron. Syn. iv., Eng. tr. pp. 289-303), Ellicott (Az/sean 
Lectures for 1859, pp. 242-343), and in the main Caspari (Chron. Zind. § 126- 
143, Eng. tr. pp. 167-189), in making Lk. narrate three distinct journeys to 
Jerusalem, beginning respectively at ix. 51, xilil. 22, and xvii. 11, but to take 
his narrative with the indistinctness which he has left. That the journeyings 
which Jn. has so clearly given really took place, we need not doubt; and 
nothing in Lk. contradicts Jn.’s narrative; but all interweaving of the two 
Gospels must be taken as merely tentative arrangement. The thoroughness of 
Lk.’s investigation is once more shown by his giving us eight or nine long 
chapters of material which is given by no one else; while his honesty is con- 
spicuous in the fact of his not attempting a precision which he did not find in 
his sources. The whole is largely didactic. 

The proposal of Halcombe, to transfer the whole of Lk. xi. 14-xiii. 21 
from the place which it occupies in αὐ MSS. and Versions to the break between 
viii. 21 and 22, is too violent a method of arriving at harmony (Gospel Diffi- 
culties, or the Displaced Section of S. Luke, Camb. 1886). The amount of 
harmony obtained in this way is trifling (Lk. xi. 14-26 with Mt. xii. 22-30 and 
Mk. iii. 22-30, and perhaps Lk. xiii. 18, 19 with Mt. xiii. 31, 32 and ΜΚ. iv. 
30-32), and it is simpler to suppose that Lk. xi. 14-26 and xiii. 18, 19 are 
given out of their chronological order, or that the sayings of Christ there 
recorded were uttered more than once. Mackinlay’s theory 15 no help. 


The historical truth of this independent portion of Lk.’s 
Gospel is guaranteed (1) by the absence of discrepancy with 
the other Gospels, but chiefly (2) by the fact that it consists 
almost entirely of discourses which it would have been altogether 
beyond Lk.’s powers to invent. For convenience we may divide 
this long section into three parts: ix. 51—Xxili. 35, XIV. I-XVil. Io, 
xvii. 11-xix. 28. See Herzog, PREL.? art. Jesus Christ, p. 659. 


IX. 51-XII1. 35. The Departure from Galilee and First 
Period of the Journey. 


This section begins, as the previous one ends, with a lesson of 
toleration. In the one case the Apostles were taught that they 
were not to take upon themselves to hinder the work of an 
apparent outsider who seemed to be friendly. Here they are 
taught not to take upon themselves to punish prcfessed outsiders 
who are manifestly unfriendly. Moreover, as the ministry in 
Galilee is maae to begin with a typical rejection of Christ at 


262 THE GOSPEL ACCORDING TO 5. LUKE ΥἹΣ. 5] 


Nazareth (iv. 16-30), so this ministry outside Galilee begins with 
a rejection of Him by Samaritans. 


The thoroughly Hebrew cast of the opening sentence seems to show that 
the source here used was either an Aramaic original which Lk. translated, or a 
translation from the Aramaic which he modified. 


As marks of his style note ἐγένετο, ἐν τῷ ¢. infin., συμπληροῦσθαι, 
τὰς ἡμέρας τῆς ἀναλήμψεως, καὶ αὐτός, τοῦ c. infin. (ver. 51); ἐδέξ- 
αντο, ἣν πορευόμενον (ver. 53). 


51-56. § Rejection by the Samaritans and Rebuke to the 
Disciples. Here we have what was perhaps a new departure in 
our Lord’s method, viz. the sending messengers in advance tu 
prepare for His arrival. The Baptist had prepared the way for 
Christ’s work as a whole, but he had not gone beforehand to the 
places which Christ proposed to visit. The shortness of the time 
which still remained may have made a system of preparatory 
messengers necessary; and this is perhaps the meaning of the 
opening words. 

δ]. ἐν τῷ συμπληροῦσθαι τᾶς ἡμέρας. ‘When the days were 
being fulfilled”; ze. when the number of days allotted to the 
interval was drawing to a close. The verb occurs in N.T. only 
viii. 23 and (exactly as here) Acts ii. 1, but with συνπλ. for 
συμπλ. See Gregory, Prolegom. p. 74. Comp. εἰς συμπλήρωσιν, 
2 Chron. xxxvi. 21; Dan. ix. 2 (Theod.). For the constr. see on 
iii. 21; and for “the days of” see oni. 39. See also oni. 57. 

τῆς ἀναλήμψεως αὐτοῦ. ‘Of His assumption,” ze. the Ascen- 
sion. 


The substantive ἀνάλημψις does not occur elsewhere in N.T. or LXX. But 
in Zest. X//. Patr. Levi xviii. it is found, and in this sense, of the new Priest 
who is to be magnified in the world ἕως ἀναλήψεως αὐτοῦ. In Ps. Sol. iv. 20 
it is used in a neutral sense of mere removal from the world. The wicked 
man is to have his old age in the solitude of childlessness until he be taken 
away (els ἀνάληψιν); which is perhaps the first appearance of the word in 
extant Greek literature. See Ryle and James, ad Joc. They show that this 
neutral sense is exceptional, and that about the time when S. Luke wrote the 
word was probably becoming a sort of technical term for the ‘‘ Assumption οἱ 
the Blessed.” runt enim a morte et receptione mea usgue ad adventum 
illius tempora ccl que fiunt (Assump. Mosis, x. 12). Comp. Et videbunt gua 
recepti sunt homines, gut mortem non gustaverunt a nativitate sua (4 Est. 
vi. 26); Lnitium verborum Esdrex priusquam assumeretur (Inscription at 4 Esr. 
vill. 20); Z¢ zw ezs raptus est Zsvas δέ assumptus est 27: locum similium 
ejus (4 Esr. xiv. 49). See also the passage in which Enoch describes his own 
translation (Ixx. I, 2). The verb ἀνελήμφθη is freq. in N.T., and may be 
called the usual biblical expression for ascending to heaven: Mk. xvi. 19; 
Acts i. 2, II, 22, x. 16; I Tim. 111. 16; comp. 1 Mac. ii. 58; Ecclus. xlviii. 9, 
xlix. 14; 2 Kings ii. 11. 

The proposal of Wieseler and Lange to make ἀναλήμψις mean His ‘‘ac- 
ceptance among men” (whether among the Galileans in particular or among 
Israel in general) is not worthy of much consideration. See Trench, Studzes 
tn the Gospels, p. 215; Suicer, Thesaurus, s.v.; Oosterzee, ad loc. 





ΙΧ. 51-54.]| JOURNEYINGS TOWARDS JERUSALEM 263 


τὸ πρόσωπον ἐστήρισε. A Hebraism: comp. Jer. xxi. 10; 
Ezek. vi. 2, xill. 17, XV. 7, XX. 46, Xxi. 2, xxv. 2, etc. See Gesenius, 
Thes. p. 1109, on the same form of expression in Syriac, Arabic, 
Turkish, and Persian. It implies fixedness of purpose, especially 
in the prospect of difficulty or danger: comp. Is. 1. 7. The form 
ἐστήρισεν for ἐστήριξεν is late; for reff. see Veitch, s.o. For τοῦ 
πορεύεσθαι see On il. 24. 

52. ἀπέστειλεν ἀγγέλους. It is vain to speculate who these 
were. Probably it was a new measure; but perhaps was no more 
than a temporary precaution, owing to the probability of unfriendly 
treatment in Samaritan territory. See on ἀπέσταλκεν, iv. 18. 

πρὸ προσώπου αὐτοῦ. Another Hebraism: comp. vii. 27, x. 15 3 
Exod. xxx. 34, xxxill. 2, xxxiv. 6; Lev. xviii. 24; Num.- xxxiii. 
ΕΖ Deut. 4/21, ete: 

Σαμαρειτῶν. Jesus is taking the direct route from Galilee to 
Judea. This is the first mention of the Samaritans by Lk. 
Comp. ἐπ. . 75: ΧΗ τὸ} Mt.x. 5; Jn.-iv. 9, 39, vill. 48); Acts~viil. 
25. Mk. does not mention them. For the more important 
treatises in the copious literature on the subject see Schiirer, 
Jewish People, ii. 1, p. 5; Herzog, PRE.” xiii. pp. 351-355; 
Schaff's /Yerzog,? iv. p. 2104; Hausrath, V7. Times, i. pp. 14-273 
Edersh. Z. & T. i. pp. 394-403, His?. of J. LV. p. 249. 


ὡς ἑτοιμάσαι αὐτῷ. This (NB), and not ὥστε, seems to be the true 
reading. Comp. Acts xx. 24, if ws τελειῶσαι is right there: also 3 Mac. 
i. 2; 4 Mac. xiv. 1. Purpose is implied. No case of ws ¢. zwjfin. denoting 
result is found in N.T. Burton, § 372. 


53. οὐκ ἐδέξαντο αὐτόν, ὅτι. The feeling was reciprocal. 
Some Jews taught that a Samaritan’s bread was as defiling as 
swine’s flesh: comp. Jn. iv. 9, 20. The fact that He was on His 
way to keep a feast at Jerusalem, thus repudiating the Samaritan 
temple on Mount Gerizim, increased the animosity of the 
Sainiamtanse 05: Ant ΧΧ Ὁ. τ; δ. f. is) 12..2-; Κπα; 5a); 
Wetst. on Jn. iv. 20. 

τὸ πρόσωπον αὐτοῦ ἦν πορευόμενον. Another Hebraism: comp. 
2 Sam. xvii. 11. Galileans in journeying to Jerusalem often went 
round by Perza, in order to avoid the churlishness of the 
Samaritans: and this our Lord may possibly have done after this 
attempt to bring Jews and Samaritans together as guests and 
hosts had failed. The hospitality which He had received at 
Sychar many months before this (Jn. iv. 40) would not abolish 
the prejudices of a// Samaritan towns and villages for ever. 

54. ἰδόντες δέ. They saw the messengers returning from their 
fruitless errand. Their recent vision of Elijah on the mount may 
have suggested to them the calling down fire from heaven. The 
two brothers here, and perhaps also in ver. 49, show their fiery 


264 THE GOSPEL ACCORDING TO S. LUKE [IX. 54-56. 


temper as “sons of thunder.” Yet Lk., who alone gives this 
illustration of the title, does not give the title itself (Mk. i. 17). 
Quid mirum filios tonitrui fulgurare voluisse ? (Ambrose). 


θέλεις εἴπωμεν. For the constr. comp. xviii. 41, xxii. 9; Mt. xx. 32; 
Mk. x. 51: Soph. 0.7. 650. In class. Grk. this constr. is more common 
with βούλαμαι ; but in N.T. θέλω is about five times as frequent as βούλομαι, 
which in mod. Grk. has almost gone out of use. Note that ἵνα, which some- 
times follows θέλω, is not inserted when the first verb is in the second person 
and the second verb in the first person. Win. xli. 4. b, p. 356; Burton, 
8 171. Syr-Sin. has ‘‘ Our Lord” for Κύριε. 

The words ὡς καὶ ‘HNlas ἐποίησεν (AC DX etc.) are probably a gloss. 
That they were omitted (δ ΒΤ, Ξ) because some Gnostics used them to 
disparage the O.T., or because they seem to make Christ’s rebuke to the 
disciples a condemnation of Elijah, is not probable. Rendel Harris thinks 
that the insertion is due to Marcionite influence both in this case and the 
next (Study of Codex Bese, p. 233, in Texts and Studies, ii. 1), There is 
less doubt about καὶ εἶπεν Οὐκ οἴδατε ποίου πνεύματός ἐστε (DF KM etc); 
and least of all about ὁ γὰρ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν ψυχὰς ἀνθρώπων 
ἀπολέσαι ἀλλὰ σῶσαι (Ε Καὶ Μ etc.). These two may safely be omitted as 
later additions to the text. In the last of them there are several variations 
in the witmesses which insert the words. Some omit ydp, some omit 
ἀνθρώπων, and some have ἀποκτεῖναι for ἀπόλεσαι. WH. ii. App. pp. 59, 
60; Sanday, «422. ad N.T. pp. 118, 119. 

It is quite possible that Οὐκ οἴδατε ποίου πνεύματός ἐστε is a genuine 
saying of Christ, although no part of this Gospel. The remainder, 6 yap 
υἱὸς, «.7.A., may be an adaptation of Mt. v. 17 and [xviii. 11] (comp. Lk. xix. 
10), and could more easily have been constructed out of familiar materials, 

For other instances of what may be Marcionite influence upon the text 
see iv. 16 and xxiii. 2. 


55. στραφεὶς δέ. “ But (instead of assenting to their proposal) 
He turned.” He was in front, and the disciples were following 
Him. Syr-Sin. omits στραφείς as well as the three clauses. 

56. ἐπορεύθησαν eis ἑτέραν κώμην. Although ἑτέραν might very 
well mean a village of another &zmd, yet the probability is that it 
does not mean a non-Samaritan village. The difference lay in its 
being friendly and hospitable. There is no intimation that Jesus 
abandoned His plan of passing through Samaria and turned back 
to go round by Perzea. Moreover, to have gone away from all the 
Samaritans, because one Samaritan village had proved inhospitable, 
might have encouraged the intolerant spirit which He had just 
rebuked. With Hahn, Baur, Schenkel, and Wieseler we may 
assume that this other village was Samaritan also, although there 
is a strong consensus of opinion the other way. 

57-62. Three Aspirants to Discipleship warned to count the 
cost. In part also in Mt. viii. 19-22. The section is well 
summarized in the chapter-heading in AV. “ Divers would follow 
Him, but upon conditions.” ‘The first two instances are common 
to Lk. and Mt.; the third is given by Lk. alone. But Mt. has 
the first two in quite a different place, in connexion with the 





1X. 57, 58.| JOURNEYINGS TOWARDS JERUSALEM 265 


crossing to the country of the Gadarenes (viii. 19-22). Lk. con- 
nects the three instances with the final departure from Galilee and 
with the mission of the Seventy. That he understands these 
aspirants to be three of the Twelve is manifestly incorrect (vi. 13) ; 
and it is uncertain whether he regards all three incidents as having 
taken place at one and the same time. It is probable that they 
were grouped together because of their similarity, and that two 
were already so grouped in the source which both Mt. and Lk. 
seem to have used. 

57. Kat πορευομένων αὐτῶν. The most natural, though not 
certain, reference is to the preceding ἐπορεύθησαν εἰς ἑτέραν κώμην. 
But it may almost equally well refer to πορεύεσθαι εἰς ᾿ΓΙερουσαλήμ, 
(ver. 51), and quite possibly to some journey otherwise unmen- 
tioned. 


For the simple καί (§ BCLX#) ΑΓ AATI etc. have ἐγένετο δέ, and f 
Vulg. factum est autem ; while D has καὶ ἐγένετο, and acde et factum est. 


ἐν τῇ ὁδῷ. Like κλασμάτων (ver. 17) and κατὰ μόνας (ver. 18), 
these words can be taken either with what precedes or what 
follows. The Vulgate is as ambiguous as the Greek : ambuduntibus 
illis in via dixit quidam ad illum. Beza has quidam in via dixertt ; 
but Luther and all English Versions take the words with what 
precedes. Comp. iv. 1, v. 24, Vis. 19, Vill. τὴν 70. ΧΙ τὸ, ΧΙ ΤΟΣ ete. 

εἶπέν τις. Mt. has εἷς γραμματεὺς εἶπεν. The man had beena 
hearer, and now proposes to become a permanent disciple, no 
matter whither Jesus may lead him. To restrict the ὅπου ἐὰν 
ἀπέρχῃ to the journey then in progress, or to the different routes 
to Jerusalem (Schleierm.), is very inadequate. On the other 
hand, there is no sign that the man thinks that he is making a 
very magnificent offer. His peril lies in relying on his feelings 
αἱ a moment of enthusiasm. 


Here, as in Jn. viii. 21, 22, xiii. 33, 36, xviii. 20, xxi. 18, we have ὅπου 
for ὅποι, a word which does not occur in bibl. Grk. 

WH. have ἐάν (ABCK LU 33 69) in their small ed., with Lach. 
Treg. In the large ed. they have ἄν (ND), with Tisch. RV. ‘‘ Pre- 
dominantly ἄν is found after consonants, and ἐάν after vowels; but there are 
many exceptions” (ii. App. p. 173). 

The κύριε after ἀπέρχῃ (ACT AATI, ξᾳ δ Syr. Goth.) may safely be 
omitted (§ BDL, ac Vulg. Syr-Sin. Boh. Arm.). 


58. Ai ἀλώπεκες φωλεοὺς ἔχουσιν. Jesus knows the measure of 
the scribe’s enthusiasm. He also knows whither He Himself is 
going, viz. to suffering and to death. He warns him of privations 
which must be endured at once. ‘The scribe was accustomed to 
a comfortable home ; and that must be sacrificed : comp. xvill. 22 ; 
Mt. xx. 22. For other cases in which Jesus checked emotional 
impulsiveness see xi. 27 and xxii. 33. Foxes and birds are 





266 THE GOSPEL ACCORDING TO 5. LUKE [1Σ. 58, 59. 


mentioned, not as representatives of the whole animal world, but 
as creatures which lead a vagabond life. Comp. Plut. 77. Grac.ix. 


Judg. xv. 4 the form ἀλώπηκας is well attested: φωλεός occurs nowhere 
else in bibl. Grk. excepting Mt. viii. 20, where see Wetst. for illustrations of 
the use of the word for lairs of animals. Syr-Sin. inserts ‘‘ Verily ” here. 


κατασκηνώσεις. Lit. ‘encampings,” and so “encampments, 
abodes.” Therefore ‘‘roosts” would be better than “nests.” 
Only for a short time in each year does a bird have a nest. 
Here Vulg. has zidos, in Mt. tabernacula (with nidos in many 
MSS.). Here ἃ has Aaditacula. In both places many texts add 
to nidos the gloss ubi reguiescant. In Ezek. xxxvii. 27 and Wisd. 
ix. 8 κατασκήνωσις (fabernaculum) is used of Jehovah encamping 
among His people: comp. Tob. i. 4 and Ps. Sod. vii. 5. 

οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ. Not because of His poverty, 
but because of the wandering life which His work involved, a 
life which was now more unsettled than ever. Nazareth had cast 
Him out; of His own choice He had left Capernaum ; Samari- 
tans had refused to receive Him: in the intervals of necessary 
rest He had no home.! For the constr. see xil. 17. 

ὅθ. Εἶπεν δὲ πρὸς ἕτερον. Mt. tells us that this man was ἕτερος 
τῶν μαθητῶν, t.e. one of the casual disciples, who is now invited to 
become a permanent follower. 


Quite without reason Clem. Alex, identifies him with Philip, probably 
meaning the Evangelist (Strom. 111. 4. 522, ed. Potter). So also Hilgenfeld, 
who identifies the scribe of ver. 57 with Bartholomew. Lange would make 
this second case to be the desponding Thomas, and the scribe to be Judas 
Iscariot (Z. /. il. p. 144, Eng. tr.) Keim more reasonably remarks that it is 
futile to attempt to discover the names by mere sagacity (/es. of Was. iii. 
Pp. 270). 


᾿Επίτρεψόν μοι πρῶτον ἀπελθόντι θάψαι τὸν πατέρα pou. The 
most obvious meaning is the best. His father is zm ex¢vemts or 
has just died, and the funeral will take place almost immediately 
(Acts v. 6, 10). Perhaps Jesus can wait; or he may be allowed 
to follow later, after he has performed the sacred duty of burial 
(Gen. xxv. 9 ; Tobit iv. 3). “1 must first bury my father” is an 
almost brutal way of saying, “1 cannot come so long as my father 
is alive”: and to have put off following Jesus for so indefinite a 
period would have seemed like unworthy trifling. Yet Grotius and 
Hase (Gesch. Jesu, § 41) adopt this. 


The κύριε before ἐπίτρεψον is of doubtful authority, and may come from 
Mt. viii. 21: om. B* DV, Syr-Sin. For the attraction in ἀπελθόντι see on 





‘ Plutarch represents Tiberius Gracchus as saying: τὰ μὲν θηρία τὰ τὴν 
᾿Ιταλίαν νεμόμενα καὶ φωλεὸν ἔχει, καὶ κοιταῖον ἐστὶν αὐτῶν ἑκάστῳ καὶ καταδύσεις" 
τοῖς δὲ ὑπὲρ τῆς ᾿Ιταλίας μαχομένοις καὶ ἀποθνήσκουσιν ἀέρος καὶ φωτός, ἄλλου δὲ 
οὐδένος, μέτεστιν. ΐ 











IX. 59-61.] JOURNEYINGS TOWARDS JERUSALEM 267 


iii. 19, Mt. has ἀπελθεῖν καὶ θάψαι. In vv. 59 and 60 Lk, has his favourite 
εἶπεν δέ, which Mt. has in neither place. 


60. “Ades τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς. Comp. 
vill. 51. The apparent harshness and obscurity of the saying is 
a guarantee for its authenticity. ‘‘ Leave the spiritually dead to 
bury their own dead.” ‘There will always be plenty of people who 
have never received or have refused the call to a higher life; and 
these can perform the ordinary duties of the family and of society. 
These lower duties are suitable to them,—rovs ἑαυτῶν νεκρούς. 
For a similar change of meaning from the figurative to the literal 
comp. Jn. v. 21-29, where vv. 21-27 refer to spiritual resurrection 
from sin, vv. 28, 29 to actual resurrection from the grave; also Jn. 
xi. 25, 26, where “die” is used in a double manner. To take 
νεκρούς in both places as figurative, implies that the father is 
spiritually dead. To take νεκρούς in both places as literal, gives 
the harsh meaning, “ Leave the dead to take care of themselves.” 

This disciple needs to be told, not of the privations of the 
calling, but of its lofty and imperative character. The opportunity 
must be embraced directly it comes, or it may be lost; and 
therefore even sacred duties must give way to it. Moreover, like 
the high priest (Lev. xxi. 11) and the Nazirite (Num. vi. 6, 7), his 
life will be a consecrated one, and he must not “make himself 
unclean for his father or for his mother.” Comp. Mt. x. 37; 
Ezek. xxiv. 16. By the time that the funeral rites were over, and 
he cleansed from pollution, Jesus would be far away, and he 
might have become unwilling to follow Him. 

σὺ δὲ ἀπελθὼν διάγγελλε τ. B. τι ©. Mt. omits this charge. 
Clem. Alex., quoting from memory, substitutes for it the pre- 
ceding charge, σὺ δὲ ἀκολούθει μοι (loc. cit.). Word by word, it 
forms a contrast to the man’s request; ἀπελθών to ἀπελθόντι, 
διάγγελλε to θάψαι, τὴν βασιλείαν to τὸν πατέρα, τοῦ Θεοῦ to μου. 
“Depart, not home, but away from it; not to bury, but to spread 
abroad; not a father, but the Kingdom; not thine own, but 
God’s.” The σύ is emphatic: ‘ But ¢ou, who art not a νεκρός." 
Jesus recognizes in him a true disciple, in spite of his hesitation ; 
and the seeming sternness of the refusal is explained. For 
διάγγελλε, “publish everywhere,” comp. Acts xxi. 26; Rom. 
ix. 17; Ps. ii. 7, lvili. 13; 2 Mac. iii. 34. Vulg. has adnuntia; Ὁ, 
predica: divulga would be better than either. 

61. εἶπεν δὲ καὶ ἕτερος. This third case is not given by Mt., 
and it probably comes from a different source. On account of its 
similarity it is grouped with the other two. 


Godet regards it as combining the characteristics of the other two. Cee 
homme s offre de luz-méme, comme le premier ; mais tl temporise, comme ta 
second. Lange takes the three as illustrations of the sanguine, melancholy, and 
phlegmatic temperaments, and thinks that this third may be Matthew, 


268 THE GOSPEL ACCORDING TO 5. LUKE [1Χ. 61, 62. 


ἀποτάξασθαι τοῖς εἰς τὸν οἶκόν pov. “To set myself apart from, 
bid farewell to, them that are at my house.” ‘The case of Elisha 
(1 Kings xix. 20) may have been in the man’s mind. His heart 
is still with the past. He must enjoy it just once more before he 
gives itup. Levi had done what this man wished to do, but in a 
different spirit He gave a farewell entertainment for his old 
associates, but in order to introduce them to Christ. The banquet 
was given to Him (ν. 29). This man wants to leave Christ in 
order to take leave of his friends. 


In N.T. ἀποτάσσειν occurs only in the middle: xiv. 33; Acts xviii. 18, 
21; Mk. vi. 46; 2 Cor. ii. 13: abrenunciare (d), renunciare (Vulg.). 
Comp. ἀποταξάμενος τῷ Bly (Ign. Phzlad. xi.); of ἀποταξάμενοι τῷ κόσμῳ 
τούτῳ (Act. Paul. et Thec. v.). The more classical expression would be 
ἀσπάζεσθαί τινα (Eur. 770. 1276; Xen. Cyr. i. 3. 2). Comp. also the use 
of renunciare with a dative: ommnzbus advocationtbus renunciavi (Plin. Ep. 
ii. 1. 8); non multum abfuit quin vite renunctaret (Suet. Gald. xi.). In 
eccles. Grk. ἀποταγή, ἀπόταξις, ἀποταξία are used of renunciation of the 
world. See Suicer, ἀποτάσσομαι. 
τοῖς els τὸν οἶκόν pov. The τοῖς is masc. with els as a pregn. constr. : 
“to go to my house and bid farewell to those in it.” Comp. Acts viii. 40; 
Esth. i. 5; and see Win. 1. 4. Ὁ, p. 516. Many texts of Vulg. make τοῖς 
neut.; renunczare his gue domi sunt; but Cod. Am. and Cod. Brix. have 
guz. He would have no need to go home to take leave of his possessions. 
But even if τοῖς be taken as neut. it is very doubtful whether ἀποτάξασθαι 
τοῖς, K.T.A., can mean ‘‘ to set in order the things,” etc., as the Berlenburger 
Bible takes it. Tertullian has ¢ertewm tllum prius suts valedicere parentem 
prohibet retro respectare (Adv. Marcion. iv. 23). Comp. Clem. Hom. xi. 36, 
xil,.53. 
62. ἐπιβαλὼν τὴν χεῖρα ἐπ᾽ ἄροτρον καὶ βλέπων εἰς τὰ ὀπίσω. 
A proverb: ὃς ἔργου μελετῶν ἰθείην κ᾿ αὔλακ᾽ ἐλαύνοι μηκέτι παπ- 
ταίνων μεθ᾽ ὁμήλικας, ἀλλ᾽ ἐπὶ ἔργῳ θυμὸν ἔχων (Hes. Op. 443). 
Pliny says that a ploughman who does not bend attentively over 
his work goes crooked: 7st incurvus prevaricatur ; inde translatum 
hoc crimen in forum (lV. H. xvill. 19. 49). With βλέπων eis τὰ 
ὀπίσω Comp. xvii. 31; Jn. vi. 66, xvili. 6; Phil. 111. 13; also py 
περιβλέψῃς εἰς τὰ ὀπίσω and ἐπέβλεψεν ἡ γυνὴ αὐτοῦ εἰς τὰ ὀπίσω 
(Gen. xix. 17, 26). 
D and some Lat. texts have els τὰ ὀπίσω βλέπων καὶ ἐπιβάλλων τὴν 
χεῖρα αὐτοῦ ἐπ᾿ ἀροτρόν. For a similar inversion see xxii. 42. 
εὔθετός ἐστιν τῇ βασιλείᾳ τοῦ Θεοῦ. Literally, “is well-placed,” 
and so, “useful, fit, for the Kingdom of God”; fit to work in it 
as a disciple of Christ, rather than fit to enter it and enjoy it. 
When used of time εὔθετος means ‘‘seasonable” (Ps. xxxi. 6; 
Susan.15). It was a Pythagorean precept, Eis τὸ ἱερὸν ἐπερχύμενος 
μὴ ἐπιστρέφου, which Simplicius in his commentary on Epictetus 
explains as meaning that a man who aspires to God ought not to 
be of two minds, nor to cling to human interests. Jesus says to 
this man neither “ Follow Me” (v. 27) nor “ Return to thy house” 





TX. 62-X.16.] JOURNEYINGS TOWARDS JERUSALEM 269 


(viii. 39), but “1 accept no lukewarm service” (Rev. iii. 16). For 
the constr. comp. Heb. vi. 7, and contrast xiv. 35. 

Hahn thinks that this third follower, of whom Lk. alone tells us, may 
possibly be the Evangelist himself, and that this would account for his hence- 
forward telling us so much which no one else records. He combines this 


conjecture with the hypothesis that Lk. was one of the Seventy, the diffi- 
culties of which have been discussed in the Introduction, § 2. 


ΣΧ. 1-16. §The Mission of the Seventy. The number was 
significant in more ways than one, and we have no means of de- 
termining which of its various associations had most to do with 
its use on this occasion (1) Zhe Seventy Elders, whom God 
commanded Moses to appoint, and who were endowed with the 
spirit of prophecy, to help Moses to bear the burden of the people 
in judging and instructing them: Num. xi. 16, 17, 24, 25. (2) 
The number of the Nations of the Earth, traditionally supposed to 
be seventy: Gen. x. (3) Zhe Sanhedrin, which probably con- 
sisted of seventy members and a president, in imitation of Moses 
and the seventy Elders... 2.C.G. art. “Seventy.” 

That Jesus should have followed the number given to Moses, 
in order to suggest a comparison between the two cases, is 
probable enough. That He should have used the tradition about 
the number of Gentile nations, in order to point out the special 
character of this mission, viz. to others besides the Jews, is also 
not improbable.? So far as we can tell, the Seventy were sent out 
about the time of the Feast of Tabernacles. The number of 
bullocks offered during the Feast was seventy in all, decreasing 
from thirteen on the first day to seven on the last: and, according 
to the Talmud, “There were seventy bullocks to correspond to 
the number of the seventy nations of the world” (Edersh. Zhe 
Temple, p. 240; Lightfoot, Hor. Hebr. on Jn. vii. 37). It was 
about this time that Jesus had declared, “‘Other sheep I have, 
which are not of this fold: them also I must lead, and they shall 
hear My voice” (Jn. x. 16). The connexion of the mission of 
the Seventy with this thought cannot be regarded as unlikely. It 
is much less probable that the number was meant “to suggest the 
thought that the seventy disciples were placed by Him in a position 
of direct contrast” with the Sanhedrin. 


The account of the appointment of the Seventy to minister to all without 
distinction, like the account of the appointment of the Seven to minister to 








1 That the Jews regarded seventy as the normal number for a supreme court or 
council is shown by the conduct of Josephus, who in organizing Galilee ‘‘ chose 
out seventy of the most prudent men, and those elders in age, and appointed 
them to be rulers of all Galilee” (2. J. ii. 20. 5; Vta, 14); and also of the 
Zealots at Jerusalem, who set up a tribunal of seventy chief men, to take the 
place of the courts which they had suppressed (2. /. iv. 5. 4). Comp. the 
legend of the Septuagint. 

2 See n. 74 in Migne, vol. i. p. 1267 (Clem. Recog. ii. 42). 


270 THE GOSPEL ACCORDING TO 5. LUKE [Σ. 1-16, 


the Hellenists (Acts vi. 1-7), is given by Lk. alone. This fact has led to the 
conjecture that he himself was one of the Seventy; a conjecture apparently 
sanctioned by those who selected this passage as the Gospel for S. Luke’s Day, 
but implicitly contradicted by himself in his preface (i. I-4), which indicates 
that he was not an eye-witness. His mention of the Seventy and the silence 
of Mt. and Mk. are very intelligible. The mission belongs to a period about 
which he had special information, and about which they tell us little. They 
omit many other matters connected with this part of Christ’s ministry. Had 
they given us the other details and omitted just this one, there would have been 
some difficulty. Moreover, this incident would have special interest for the 
writer of the Universal Gospel, who sympathetically records both the sending 
of the Twelve to the tribes of Israel (ix. 1-6), and the sending of the Seventy 
to the nations of the earth. No mention of the Gentiles is made in the charge 
to the Seventy; but there is the significant omission of any such command as 
“*Go not into any way of the Gentiles, and enter not into any city of the 
Samaritans: but go rather to the lost sheep of the house of Israel” (Mt. x. 
5, 6). And in Perea, which was to be the scene of their labours, the propor- 
tion of Gentiles would be larger than in the districts to the west of the Jordan. 
The silence of Jn. respecting the mission of the Seventy is no more surprising 
than his silence respecting the mission of the Twelve. He omits these, as he 
omits many things, because they have been sufficiently recorded, and because 
they are not required for the plan of his Gospel. 

The proposals to treat the charge to the Seventy as a mere doublet of the 
charge to the Twelve, or as an invention of the Evangelist in the interest of 
Pauline ideas, will not bear criticism. In either case, why does Lk. also give 
us the charge to the Twelve (ix. 1-6), and in such close proximity? In the 
latter case, why does he not insert a special direction to go to the Gentiles? 
The difference and the similarity between the two charges are quite in- 
telligible. The mission of the Seventy was not permanent, like that of the 
Twelve. Yet the object of it was not, like that of ix. 52, to prepare shelter 
and food, but, like that of the Twelve, to prepare for Christ’s teaching.1 The 
increased numbers were necessary because the time was short, and in many 
cases His first visit would also be His last. And when we examine the two 
charges in detail, we find that there is not only the prohibition noted above, 
which is given to the Twelve and not to the Seventy, but also several directions 
which are given to the Seventy and not to the Twelve. Neither in Mt. x. 
5-15, nor in Mk. vi. 7-11, nor in Lk. ix. I-5 is there any equivalent to Lk. 
x. 2, 8; while a good deal of what is similar in the two charges is differently 
worded or differently arranged. See Rushbrooke’s Syoptzcon, pp. 35, 36. One 
may readily admit the possibility of some confusion between the traditional 
forms of the two charges; but no such hypothesis is required. The work of 
the Seventy was sufficiently similar to the work of the Twelve to make the 
directions given in each case similar. An address to candidates for ordination 
now would be largely the same, whether addressed to deacons or to priests. 
The uncritical character of the hypothesis that this section is an invention to 
promote Pauline doctrine is further shown by the fact that its authenticity is 
clearly recognized in a work of notoriously anti-Pauline tendency, viz. the 
Clementine Kecognitions.2, And whatever may be the worth of the traditions 





1 Renan has a remarkable passage, in which he shows how the customs of 
Oriental hospitality aided the preaching and spread of the Gospel ( V. de 7. p. 293). 

? Peter is represented as saying: Mos ergo primos elegit duodecim sibi 
credentes, quos apostolos nominavit, fostmodum altos septuaginta duos pro- 
batissimos dtscipulos, ut vel hoc modo recognita imagine Moysts crederet 
multitude, guia hic est, quem predtxit Aloyses venturum prophetam (i. 40). 
I. + worth noting that in the Recognitions the number of the nations ef the 
eartn 15 given as seventy-two (11, 42). 





— 


> ca 11] JOURNEYINGS TOWARDS JERUSALEM 271 


that this or that person was one of the Seventy, how could the traditions 
(some of which are as old as the second century) have arisen, if no such body 
as the Seventy ever existed? 

As Eusebius remarks (27. 25. i. 12. 1), ‘‘there exists no catalogue of the 
Seventy.” But he goes on to mention traditions as to a few of them, some of 
which come from the Ayfotyposes of Clement of Alexandria. Barnabas (Acts 
iv. 36, etc.), Sosthenes (1 Cor. i. 1), Cephas (Gal. ii. 11), Matthias (Acts i. 
26), Joseph called Barsabbas, who was surnamed Justus (Acts i. 23), and 
Thaddzus are mentioned as among the Seventy. Clement states definitely of 
Barnabas the Apostle that he was one of the Seventy (Strom. ii. 20, p. 489, ed. 
Potter), and in Clem. Recog. i. 7 he is called one of Christ’s disciples. So far 
as we know, Clement was the first to separate the Cephas of Gal. ii. 11 from 
the Apostle. This second Cephas is an obvious invention to avoid a collision 
between two Apostles, and to free S. Peter from the condemnation of S. Paul. 
From Acts i. 21 we know that both Matthias and Barsabbas had been with 
Jesus during the whole of His ministry; and therefore the tradition that they 
were among the Seventy may be true. Thaddzeus was one of the Twelve, and 
cannot have been one of the Seventy also. Eusebius gives the tradition as 
rumour (φασί). To these may be added an improbable tradition preserved by 
Origen, that Mark the Evangelist was one of the Seventy. 

The early disappearance of the Seventy is sufficiently accounted for by (1) 
the temporary character of their mission ; (2) the rise of the order of presbyters, 
which superseded them ; (3) the fact that no eminent person was found among 
them. It is not improbable that the N.T. prophets were in some cases disciples 
who had belonged to this body. 

The Fathers make the twelve springs of water at Elim represent the 
Apostles, and the threescore and ten palm trees represent the Seventy disciples 
(Exod. xv. 27; Num. xxxiii. 9). Thus Tertul. Adv. A/arcton. iv. 24; Orig. 
Hum. vii. in Exod. and Hom. xxvii. in Num.; Wieron. 3352. |xix. 6. 


1. Μετὰ δὲ ταῦτα. After the incidents just narrated (ix. 46-62). 
The historical connexion is clearly marked. 

ἀνέδειξεν ὁ Κύριος. The verb is found in N.T. only here and 
Acts i. 24; freq. in LXX. Comp. ἀνάδειξις (i. 80). It means 
“show forth, display,” and hence “make public, proclaim,” 
especially a person’s appointment to an office: ἀναδέδειχα τὸν υἱόν 
μου ᾿Αντίοχον βασιλέα (2 Mac. ix. 25; comp. x. 11, xiv. 12, 26; 
1 Esdr. i. 34, vill. 23). This meaning of the word seems to be 
late (Polyb. Plut. etc.). But the use of an official word of this 
kind points to a more important preparation for Christ’s coming 
than is indicated ix. 52. Therefore ἑτέρους points back to ix. 1-6, 
the mission of the Twelve. For 6 Κύριος see on v. 17, and 
comp. vil. 13: describitur hoc loco actus vere dominicus (Beng.). 


The ἑτέρους is in apposition, ‘‘ others, viz. seventy.” The καί before 
ἑτέρους (S ACD) is of very doubtful authority, and is as likely to have been 
inserted in explanation as omitted because superfluous. Comp. xxiii. 32, 
where καί is certainly genuine ; and see Win. lix. 7. ὦ, p. 665. 


ἑβδομήκοντα [δύο]. Both external and internal evidence are 





1 Steinhart in his ed. of the Scholza on Luke, by Abulfarag Bar-ebreng 
(p. 22, Berlin, 1895), questions the statement of Assemani (4. Ὁ. iii. I. 320), 
that Bar-Hehrzeus gives a list of the Seventy. Such lists have been invented- 


272 THE GOSPEL ACCORDING TO S. LUKE ([%.1, 23. 


rather evenly balanced as to the addition or omission of δύο. The 
word might have been either inserted or omitted to make the 
number agree with the Seventy Elders, for with Eldad and Medad 
they were seventy-two. The nations of the earth also are sometimes 
reckoned as seventy, sometimes as seventy-two. The δύο might 
also be omitted to make a favourite number (Gen. xlvi. 27; Exod. 1. 
5, Xv. 273 Judg. 1 7, 1x:-2 5:2 Kings x. 1; Ezra vill. 7, ΤᾺ; ΓΞ sie 
15; Jer. xxv. 11, εἰο seeikyle Caron 0710.7, 4p. 158. 


ἑβδομήκοντα. NACL ΧΙ ΔΈ etc., df¢ Syrr. Goth. Aeth., Iren-Lat. 
Nert. Bus: 

ἑβδομήκοντα δύο. BDMR, ace Vulg. Syr-Cur. Syr-Sin. Arm., Clem- 
Recogn. Epiph. Scrivener considers the evidence agiinst δύο to be 
‘*overwhelming both in number and weight.” So also Keim. WH, 
bracket, Treg. and Tisch. omit. 


ἀνὰ δύο. For companionship, as in the case of the Twelve 
(Mk. vi. 7), of the Baptist’s disciples (Lk. vii. 19), of Barnabas and 
Saul (Acts xiii. 2), of Judas and Silas (xv. 27), of Barnabas and 
Mark (xv. 39), of Paul and Silas (xv. 40), of Timothy and Silas 
(xvii. 14), of Timothy and Erastus (xix. 22). The testimony of two 
would be more weighty than that of one; and they had to bear 
witness to Christ’s words and works. Comp. Eccles. iv. 9-12 ; Gen. 
ii. 18. The reading ava δύο δύο (B K) seems to be a combination 
of ἀνὰ δύο and δύο δύο (Mk. vi. 7; Gen. vi. 19, 20). 

ἤμελλεν αὐτὸς ἔρχεσθαι. ‘He Himself (as distinct from these 
forerunners) was about to come.” 

2. Ὁ μὲν θερισμὸς modus, . . . εἰς τὸν θερισμὸν αὐτοῦ. This 
saying is verbatim the same as that which Mt. ix. 37, 38 records 
as addressed to the disciples just before the mission of the Twelve. 
The Twelve and the Seventy were answers to the prayer thus 
prescribed; and both had the warning of the fewness of the 
labourers and the greatness of the work. The ὀλίγοι has no re- 
ference to the Seventy as being too few: the supply is always 
inadequate. We cannot conclude anything as to the time of year 
when the words were spoken from the mention of harvest. So 
common a metaphor might be used at any season. Com. Jn. iv. 35. 

Why does RV. retain the “truly” of AV. in Mt. ix. 37 while abolishing 
it here? It has no authority in either place, and apparently comes from the 
guidem of Vulg., which represents μέν. 

δεήθητε. The verb does not occur in Mk. or Jn., nor in Mt. excepting 
in this saying (ix. 38). It is a favourite with Lk. (v. 12, viii. 28, 38, ix. 38, 
40, xxi. 36, xxii. 32; Acts iv. 31, viii. 22, etc.). Elsewhere rare in N.T., 
but very freq. in LXX. For the constr. see Burton, § 200. 


ὅπως ἐργάτας ἐκβάλῃ. ‘Send forth with haste and urgency.” 
The verb expresses either pressing need, or the directness with 
which they are sent to their destination. Comp. Mk. i. 12; Mt. 
ΧΙ]. 20; Jas. ii. 25. There is always human unwillingness to be 





X.2-6.] | JOURNEYINGS TOWARDS JERUSALEM 273 


overcome: comp. Exod. iv. 10, 13; Judg. iv. 8; Jon. 1. 3. For 
ἐργάτας of agricultural labourers comp. Mt. xx. 1, 8; Jas. v. 4; 
Ecclus. xix. 1; and of labourers in the cause of religion, 2 Cor. 
Meee mil 1 252) Limit 15. 

8. ἰδοὺ ἀποστέλλω ὑμᾶς, κιτιλ. The same is said to the Twelve, 
with πρόβατα for ἄρνας (Mt. x. 16).1 For ἀποστέλλω see on iv. 18. 
In the ancient homily wrongly attributed to Clement of Rome 
(Lft., Clement, ii. p. 219) we have the following: λέγει yap ὃ Κύριος 
Ἔσεσθε ὡς ἀρνία ἐν μέσῳ λύκων" ἀποκριθεὶς δὲ ὁ Πέτρος αὐτῷ λέγει" 
᾿Ἐὰν οὖν διασπαράξωσιν ot λύκοι τὰ ἀρνία; εἶπεν ὁ ᾿Ιησοῦς τῷ Πέτρῳ" 
Μὴ φοβείσθωσαν τὰ ἀρνία τοὺς λύκους μετὰ τὸ ἀποθανεῖν αὐτά. Then 
follows a loose quotation of Mt. x. 28 or Lk. xii. 4, 5. See A. 
Resch, Agrapha, Texte u. Untersuch. ν. 4, p. 377, 1889. 

4. μὴ βαστάζετε βαλλάντιον, μὴ πήραν, μὴ ὑποδήματα. The 
Talmud enjoins that no one is to go on the Temple Mount with 
staff, shoes, scrip, or money tied to him in his purse. Christ’s 
messengers are to go out in the same spirit as they would go to 
the services of the temple, avoiding all distractions. Edersh. 
The Temple, p. 42. From βαστάζετε we infer that ὑποδήματα were 
not to be carried in addition to what were worn on the feet. 
Sandals were allowed in the temple. Comp. ix. 3, xxii. 35. The 
whole charge means, “Take with you none of the things which 
travellers commonly regard as indispensable. Your wants will be 
supplied.” In N.T. βαλλάντιον occurs only in Lk. (xii. 33, xxii. 
35, 36): in LXX Job xiv. 17. The word is quite classical: 
Kennedy, Sources of V.T. Grk. p. 42. See on ix. 3 and vii. 14. 

μηϑένα κατὰ τὴν ὁδὸν ἀσπάσησθε. They are to go straight to 
their destination, and not give their message of good tidings until 
they have reached it. It is not greetings, but greetings κατὰ τὴν 
63év that are forbidden.2 Omnia pretermittatis, dum quod in- 
junctum est peragatis (Aug.). Comp. 2 Kings iv. 29. Like the 
sayings in ix. 60, 62, this prohibition implies that entire devotion 
to the work in hand is necessary. 

5. But directly they have reached a goal, and have obtained 
admission to a household, a greeting is to be given. Comp. ii. 14, 
εἰρήνη ἐν ἀνθρώποις ; Jn. Xx. 19, 21, 26, εἰρήνη ὑμῖν. 

6. vids εἰρήνης. Another Hebraism: “one inclined to peace”: 
dignus qui illo voto potiatur. Comp. υἱὸς γεέννης (Mt. xxiii. 15) 5 
τῆς ἀπωλείας (Jn. xvii. 12); τῆς ἀπειθείας (Eph. v. 6); θανάτου (2 Sam. 

1 Comp. Won derelinguas nos sicut pastor gregem suum in manibus luporum 
malignorum (4 Esr. v. 18). Ovem lupo commisisti (Ter. Zunuch. v. 1. 16). 
Other examples in Wetst. on Mt. x. 16. Here ἄρνας ἐν μέσῳ λύκων must be 
taken closely together: as certain of being attacked as lambs in the midst of 
wolves. 

2See Tristram, Eastern Customs in Bible Lands, p. 57, for a graphic 


illustration of the value of the precept, ‘Salute no man by the way.” udchra 
est salutatio, sed pulchrior matura exsecutio (Ambr. in /oco), 


18 





274 THE GOSPEL ACCORDING TO S. LUKE (x. 6, 7. 


xii. 5). Comp. τέκνα ὀργῆς (Eph. ii. 3). It was a saying of Hillel, 
“ Be thou of Aaron’s disciples, loving peace and seeking for peace.” 


ἐπαναπαήσεται. This is the reading of δὲ B for ἐπαναπαύσεται, like 
ἀναπαήσονται (Rev. xiv. 13). A 2 aor. pass. ἐπάην is given by Choeroboscus. 
Veitch, στό. παύω, p. 456. Comp. ἐπανεπαύσατο τὸ πνεῦμα ἐπ᾽ αὐτούς (Num. 
xi. 25; 2 Κίηρϑ ii. 15). Here ἐπ᾽ αὐτόν probably refers to the son of peace, 
not to the house. For el δὲ μήγε (which is freq. in Lk.) see small print on 
v. 36, and Burton, § 275. 


ἐφ᾽ ὑμᾶς ἀνακάμψει. As if it had been unspoken”; or, “as 
if it had been spoken to you, instead of by you.”1 Comp. Mt. ii. 
12; Acts ΧΥ ΖΕ; Heb? xiv 155 “Exod! ΧΧΧΙΙ 27,2 Sanwa 
viii. 13, etc. But they have no discretion as to giving this saluta- 
tion, however unworthy the recipient may seem to be. 


7. ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε. Not ‘‘in the same house” (as all English 
Versions, Vulg. and Luther), which would be ἐν τῇ αὐτῇ οἰκίᾳ, but ‘‘in that 
very house,” viz. the one which has given a welcome. Comp. ii. 38, xii. 12, 
xiii. I, 31, XX. 19, xxill, 12, xxiv. 13, 33; in all which places RV. has rightly 
“that very.” But here it has ‘‘that same,” and ver. 21 it changes “‘ that ” 
(AV.) to ‘that same.” Lk. prefers ἐν αὐτῇ τῇ pg, ἡμέρᾳ, κιτιλ. The 
other Evangelists prefer ἐν ἐκείνῃ τῇ ὥρᾳ, K.T.A. 

ἔσθοντες. The poetic form ἔσθω is very rare in prose: comp. vii. 33, 
xxii, 30; Mk. i. 6; Lev. xvii. 10; Is. ix. 20; Ecclus. xx. 18. 


τὰ παρ᾽ αὐτῶν. What their entertainers provide: they are to 
consider themselves as members of the family, not as intruders ; 
for their food and shelter are salary and not alms. Comp. τὰ παρ᾽ 
ὑμῶν, “the bounty which you provide” (Phil. iv. 18), and see Lft. 
on Gal. i. 12. The injunction is parallel to 1 Cor. ix. 7, not to 
1 Cor. x. 27. Christ is freeing them from sensitiveness about 
accepting entertainment, not from scruples about eating food 
provided by heathen. 

ἄξιος yap ὃ ἐργάτης τοῦ μισθοῦ αὐτοῦ. Mt. x. 10 has τῆς τροφῆς 
αὐτοῦ. Epiphanius combines the two with Lk. iii. 14: ἄξιος γὰρ 
ὃ épy. τ. μισθ. αὐτοῦ καὶ ἀρκετὸν τῷ ἐργαζομένῳ ἣ τροφὴ αὐτοῦ (Her. 
Ixxx. 5, p. 1072 A). Much more interesting is the quotation in 
1 Tim. ν. 18, which has been made an objection to the genuine- 
ness of the Epistle. But it is probable (1) that λέγει yap ἡ γραφή 
applies only to Boty ἀλοῶντα οὐ φιμώσεις, and (2) that “Agtos ὃ 
ἐργάτης τοῦ μισθοῦ αὐτοῦ is given as a well-known proverb or 
saying of Christ. See Introduction, καὶ 6, i. a. 

μὴ μεταβαίνετε ἐξ οἰκίας εἰς οἰκίαν. ‘Do not go on changing,” 
te. μένετε. They were not to fear being burdensome to their first 
entertainers, nor to go back to those who had rejected them, still 


1 Quod semel a det opulentia exiit non frustra exiit, sed aliqguem certe ime 
wenit, cut td obtingat. Solatium ministrorum, qui sibi videntur nil xdificare 
(Beng. ). 

“Talk not of wasted affection ; affection never is wasted” (Longtellow). 








X. 7-11] JOURNEYINGS TOWARDS JERUSALEM 275 


less to seek more pleasant quarters. Perhaps also this is a warn- 
ing against accepting numerous invitations which would waste 
precious time. ΤῸ this day in the East travellers who arrive at 
an Arab village are overwhelmed with a round of invitations 
(Lasserre, Evangiles, p. 324). Note the exact and original anti- 
thesis between ἐξ and εἰς, “out of” and “into the interior of.” 

8. καὶ eis ἣν ἂν πόλιν. Apparently vv. 5-7 apply to single 
dwellings, vv. 8-12 to towns. For δέχωνται see small print on 
viii. 12. We might expect ἐὰν δέχωνται for καὶ δέχωνται. 

τὰ παρατιθέμενα ὑμῖν. Just “ what is offered,” without demand- 
ing more or anything different. They must be neither greedy nor 
fastidious. Comp. ix. 16; Gen. xxiv. 33, xlill. 31; 1 Sam. xxviii. 
22; 2 Sam. xii. 20; 2 Kings vi. 22; 4 Mac. vi. 15. 

9. καὶ λέγετε αὐτοῖς. “And continue saying to them”; ze. 
to the inhabitants generally, not merely to the sick. 

Ἤγγικεν ἐφ᾽ ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ. So that the last preach- 
ing resembled the first: Mt. iii. 2, ἵν. 17; ΜΚ. 1. 15. The King- 
dom of Heaven is naturally thought of as coming ‘“‘wfon” men, 
down from above. For ἐγγίζειν ἐπί twa see Ps. xxvi. 2; 1 Mac. 
v. 40, 42. Comp. Mt. xi. 28. Note Lk.’s favourite ἐγγίζειν, 

10. One house might receive them, but the town as a whole 
reject them. In that case they are to leave the house (ἐξελθόντες) 
and deliver a public warning before leaving the town. 


εἰς τὰς πλατείας. ‘Into the open streets” (πλαάξ, wAdros): It is the 
fem. of πλατύς with ὁδός understood: xili. 26, xiv. 21; Acts v. 15; Prov. 
vii. 6; 15. xv. 3; Ezek. vii. 19. Not in Mk. or Jn. 


11. Καὶ τὸν κονιορτὸν τὸν κολληθέντα ἡμῖν. ‘‘ ven the dust that 
cleaveth to us.” “Not even the smallest thing of yours will we 
have.” Hobart claims κολλάω as a medical word (pp. 128, 129). 
In N.T. it is used only in the passive with reflexive force. It 
occurs seven times in Lk. (xv. 15; Acts v. 13, Vili. 29, 1x. 26, 
x. 28, xvii. 34) and five times elsewhere (Mt. xix. 5; Rom. xii. 9; 
1 Cor. vi. 16, 17; Rev. xviii. 5), two of which are quotations from 
[ΧΧ, where it is frequent; once in the active (Jer. xiii. 11). 
Neither in LXX (excepting Tobit vii. 16 δ) nor in N.T. does 
ἀπομάσσειν occur again: comp. ἐκμάσσειν (vil. 38, 44). 

πλὴν τοῦτο γινώσκετε ὅτι. “But, although you reject us, the 
fact remains that you must perceive, that,” etc. See on vi. 24, 35. 
Note that there is no ἐφ᾽ ὑμᾶς (om. δὲ Β Ὁ 1, Ἐ) after ἤγγικεν. The 
message of mercy has become a sentence of judgment. “The 
Kingdom has come nigh, but not on you, because you have put 
it from you.” 


Lk. alone of the Evangelists uses τοῦτο. . . ὅτι (xii. 39; Acts xxiv. 14). 
Jn. has ὅτι after διὰ τοῦτο, but after τοῦτο has ἵνα. 





276 THE GOSPEL ACCORDING TO 85. LUKE [Σ᾿ 12-14. 


12. ἐν τῇ ἡμέρᾳ ἐκείνῃ. The day of judgment following on the 
completion of the Kingdom, as is clear from ver. 14. Comp. 
ΧΧΙ, 44; ΜΕ vil. 22592) Dhes.'1.10;)2) Tims. 92, 18. ἵν Sseuieke 
vi. 23 is different. As in ver. 24, Lk. omits the introductory ἀμήν : 
he also omits καὶ Γομόρροις. The people in the cities of the plain 
had had no such opportunities as those to whom Christ’s own 
disciples preached. Comp. Mt. xi. 23. 

ἀνεκτότερον. Remissius (Vulg.) ; toleradilius (Lat. Vet.). Only 
the comparative of ἀνεκτός (ἀνέχομαι) occurs in N.T., and always in 
this phrase: Mt. x. 15, xi. 22, 24. Not in LXX. 

13-15. The Solemn Farewell to the Cities in which He had 
preached and manifested Himself in vain. The mention of the 
judgment which awaits the towns that shall reject His forerunners 
naturally leads to the mention of those places which have already 
rejected Him. It is plain from ver. 16 that this lamentation over 
the three cities is part of the address to the Seventy. The word- 
ing is almost the same as Mt. xi. 21-24, but there the comparison 
with Sodom is joined to the denunciation of Capernaum. 

13. Χοραζείν. Excepting here and the similar Woe in Mt. xi. 21, 
Chorazin is not mentioned in N.T. This shows us how much of 
Christ’s work is left unrecorded (Jn. xxi. 25). ‘The name does not 
occur in O.T. nor in Josephus. It may be identified with the 
ruins now called Kerazeh, about two miles N.E. of Zell Hkm, 
which is supposed to be Capernaum; and Jerome tells us that 
Chorazin was two miles from Capernaum: est autem nunc desertum 
in secundo lapide a Capharnaum. Some identify Ze// Him with 
Chorazin ; but Conder, who does not believe that Ze// Him is 
Capernaum, nevertheless regards Kerdzeh as certainly Chorazin 
(Handbook to the Bible, pp. 324-326); and this is now the pre- 
vailing view. D.B.? s.v.; D.C.G. 5.0. 


ἐν σάκκῳ. . . καθήμενοι.  Constructio ad sensum: comp. ver. 8. 
Xopately and Βηθσαϊδά are feminine, and hence the reading καθήμεναι (D). 


ἐν σάκκῳ: Our “sackcloth” gives a wrong idea of σάκκος, 
which was made of the hair of goats and other animals, and was 
used for clothing. But sacks were made of it (Gen. xlii. 25 ; Josh. 
1x. 4) as well as garments. Comp. Jon. 111. 6. The πάλαι points 
to a ministry of considerable duration in these cities. 

μετενόησαν. Like μετάνοια (see on ili. 3), μετανοεῖν is much 
more frequent in Lk. (xi. 32, xiil. 3, 5, xv. 7, etc.) than in Mt. and 
Mk. Neither is found in Jn. See on v. 32. 

14. πλὴν Τύρῳ καὶ Σιδῶνι. “But, guilty as Tyre and Sidon 
are, yet,” etc. They were both of them heathen commercial 
towns, and are frequently denounced by the Prophets for their 
wickedness: Is. xxiil.; Jer. xxv. 22, xlvii. 4; Ezek. xxvi. 3-7, 
xxviii. 12-22, Of Chorazin and Bethsaida the paradox was true, 





ΣΧ. 14-17.] JOURNEYINGS TOWARDS JERUSALEM 277 


that the Kingdom of God had come nigh to them, and yet they 
were far from the Kingdom of God. 

15. μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ‘‘Shalt thou be exalted as far 
as heaven? Thou shalt be thrust down as far as Hades.” Both 
here and Mt. xi. 23 the reading 9 . . . ὑψωθεῖσα is found in many 
authorities ; but the evidence against it (§ B D LB) is conclusive. 
Godet supports it as being parfattement claire et simple; which is 
the explanation of the corruption. ‘There is less certainty as to 
whether καταβήσῃ, which is probably right in Mt., is right here 
(BD): καταβιβασθήσῃ is well supported. In Ezek. xxxi. 16, 17 
we have both κατεβίβαζον εἰς adov and κατέβησαν eis adov. Heaven 
and Hades (not Gehenna) here stand for height of glory and 
depth of shame (Is. xiv. 13-15). The desolation of the whole 
neighbourhood, and the difficulty of identifying even the sites of 
these flourishing towns, is part of the fulfilment of this prophecy. 
See Jos. B. /. ili. 10. 9; Farrar, Life of Christ, ii. 101 ; Tristram, 
Bible Places, 267 ; Renan, L’Antechrist, p. 277. 

16. Ὁ ἀκούων ὑμῶν ἐμοῦ ἀκούει. Note the chiasmus. This 
verse connects the work of Christ with the work of His disciples 
(Acts ix. 4), and forms a solemn conclusion to the address to the 
Seventy. Those who reject their message will share the lot of 
those who rejected Christ :! all alike have rejected God. Comp. 
ΝΠ 9. 7π| xii, 201; 1 Thes. iv. 8; 1 Sam. vill. 7. - The 
Seventy must do their utmost to avert so miserable a result of 
tneir labours. For ἀθετεῖ see on vil. 30. Syr-Sin. paraphrases. 

17-24. The Return of the Seventy. They would not all 
return at once, and probably did not all return to the same place, 
but met Jesus at different points as He followed them. Contrast 
the very brief account of the return of the Twelve (ix. 10). 
Trench, Studies in the Gospels, p. 225. 

17. Ὑπέστρεψαν δὲ ot ἑβδομήκοντα. Most of the authorities 
which add δύο in ver. 1 add it here also. By “returned” is meant 
that they came back to Jesus. He meanwhile had been moving. 
See on iv. 14 and i. 56. 

kal τὰ δαιμόνια ὑποτάσσεται. ‘Even the demons are being 
subjected.” This was more than they expected, for they had only 
been told to heal the séck (ver. 9); whereas the Twelve were 
expressly endowed with power to cast out demons (ix. 1). There 
is nothing to show that Lk. considers exorcizing evil spirits to be the 
highest of gifts ; but the Seventy were specially elated at possessing 
this power. They think more of it than of their success in pro- 
claiming the Kingdom ; yet they recognize that it is derived from 
their Master. It is in His name that they can exorcize. His 
reply is partly (ver. 20) like the reply to the woman who pro- 


1 71 cherchatt de toute manidre ἃ établir en principe que ses apdtres cart 
lut-méme (Renan, V, de 7. p. 294). 





278 THE GOSPEL ACCOKDING TO S. LUKE [X. 17, 18 


nounced His Mother to be blessed (xi. 27, 28). They may 
admire this ; but there is something much more admirable. 

18. ᾿Εθεώρουν τὸν Σατανᾶν. At the very time when His 
ministers were casting out Satan’s ministers,—nay, even as He 
was sending them forth to their work, Jesus knew that Satan was 
being overcome. In the defeat of the demons He saw the down- 
fall of their chief. ‘This passage is again conclusive evidence as to 
Christ’s teaching respecting the existence of a personal power of 
evil. See on viii. 12, and comp. xiii. 16, xxii. 31. In all these 
cases it would have been quite natural to speak of impersonal 
evil. See D.ZB.1 art. “Satan”; Edersh. Z. & Z. ii. App. xiii. § ii. 


In N.T. the form is Σατανᾶς (not excepting 2 Cor. xii. 7), which is 
declined, and almost invariably has the art.; but xxii, 3 and Mk. ili. 23 are 
exceptions. In LXX the word is rare. We have cardy, indecl. and without 


art., I Kings xi. 14, [23, 25], in the sense of ‘‘ adversary,” a human enemy ; 
and τὸν Σατανᾶν, or τὸν Σατανά, Ecclus. xxi. 27. 
For the imperf. comp. Acts xviii. 5, and see Win. xl, 3. d, p. 336. 


ὡς ἀστραπήν. It was as visible and unmistakable: comp. 
xvii. 24; Mt. xxiv. 27. The words are amphibolous, but are 
better taken with ἐθεώρουν than with ἐκ τοῦ οὐρανοῦ, which is to be 
joined with πεσόντα: comp. IX. 17, 27, 57, xill. 1, etc. In B 254 
ἐκ τοῦ οὐρανοῦ precedes ws ἀστραπήν. As in ver. 15, heaven is 
here put for the height of prosperity and power: comp. Is. xiv. 12 
and τὰ ἐπουράνια (Eph. vi. 12).} 

πεσόντα. Last with emphasis. The “fallen” of RV. is no 
improvement on the “fall” of AV. ‘I beheld Satan fallen” 
means ‘‘saasv him prostrate after his fall.” The aor. indicates the 
coincidence between the success of the Seventy and Christ’s 
vision of Satan’s overthrow; and neither “fallen” nor “ falling” 
(cadentem, Vulg.) express this so well as “fall” in English. See 
Burton, ὃ 146, and T. 5. Evans, £xfosttor, 2nd series, iii. p. 164. 
Some refer the fall to the original fall of the Angels (Jude 6), in 
which case ἐθεώρουν refers to the Son pre-existing with the Father. 
Others to the Incarnation, or the Temptation. Rather, it refers 
to the success of the disciples regarded as a symbol and earnest 
of the complete overthrow of Satan.? Jesus had been contemplat- 
ing evil as a power overthrown. In any case there is no analogy 
between this passage and Rev. xii. 12: the point is not that the 
devil has come down to work mischief on the earth, but that his 
power to work mischief is broken. 


This verse is sometimes quite otherwise explained. ‘‘ You are elated at 





‘Comp. πρὸς οὐρανὸν βιβῶν (Soph. O. C. 381) ; Caesar fertur in celum (Cic. 
Phil. iv. 3), collegam de calo detraxistd (Phil. ii. 42). 

2 Cum vos nuper mitterem ad evangelizandum videbam demonem sud 
folestate a me privatum quasi de calo cadere, ac per vos mags casurum (Corn, 


ἃ Lap.). 








X. 18, 19.) JOURNEYINGS TOWARDS JERUSALEM 279 


your victory over the demons, and are proud of your spiritual powers. Beware 
of spiritual pride. There was a time when I beheld Satan himself fall even 
from heaven owing to this sin.”! Others make it a rebuke to complacency and 
elation, but in another way. ‘‘ You are overjoyed at finding that demons are 
subject to you. That is no very great thing. I once beheld their sovereign 
cast out of heaven itself; and their subjection was involved in his overthrow.” 
Both these interpretations depend upon a misunderstanding of τοῦ οὐρανοῦ, 
which does not mean the abode of the Angels, but the summit of power (Lam. 
ii. 1). This is well expressed in the Clementine Liturgy, in the Collect at the 
dismissal of the exergumens, ὁ ῥήξας αὐτὸν ws ἀστραπὴν ἐξ οὐρανοῦ els γῆν, οὐ 
τοπικῷ ῥήγματι, ἀλλὰ ἀπὸ τιμῆς εἰς ἀτιμίαν, δι᾿ ἑκούσιον αὐτοῦ κακόνοιαν. 


Hammond, Liturgies Eastern and Western, Oxford, 1878, p. 5. 


19. δέδωκα ὑμῖν τὴν ἐξουσίαν. The powers which they have 
received are larger than they had supposed. They possessed 
during their mission, and still retain, te ἐξουσία to vanquish the 
powers of evil. Note the article, which is almost peculiar to this 
passage. Contrast v. 24, 1x. I, xii. 5, xix. 17; Acts ix. 14. The 
passage is possibly moulded on Ps. xci. 13: ἐπ᾿ ἀσπίδα καὶ βασι- 
λίσκον ἐπιβήσῃ, καὶ καταπατήσεις λέοντα καὶ δράκοντα ; but comp. 
Deut. viii. 15: τοῦ ἀγαγόντος σε διὰ τῆς ἐρήμου τῆς μεγάλης καὶ 
τῆς φοβερᾶς ἐκείνης, οὗ ὄφις δάκνων καὶ σκορπίος. The meaning is 
that no fraud or treachery shall prevail against them. 

καὶ ἐπὶ π. τὴν δύναμιν τοῦ ἐχθροῦ. Contrast the δύναμις of the 
enemy with the ἐξουσία given by Christ. Nor shall any hostile 
strength or ability succeed. The promise in both cases refers to 
victory over spiritual foes rather than to immunity from bodily 
injuries. “The enemy” means Satan: Mt. xiii. 25; Rom. xvi. 20; 
1 Pet. v. 8. But protection from physical harm may be included 
(Acts xxviii. 3-5). The appendix to Mk. more clearly includes 
this (xvi. 18). Comp. the story of S. John being preserved from 
being harmed by boiling oil (Tertul. Prescr. Her. xxxvi.), or by 
drinking hemlock (Lips. Apokr. Apostelgesch. i. pp. 426, 428, 432, 
480, etc.). This latter story is unknown to the Fathers of the 
first six centuries. 


ἐπὶ πᾶσαν τὴν Suv. This does not depend upon πατεῖν, as is shown by 
the change of prep. and case, but upon ἐξουσίαν. They have ἐξουσία over 
every δύναμις. Syr-Sin. omits πᾶσαν. 

πατεῖν ἐπάνω. Not of trampling under foot as vanquished, but of 
walking upon without being hurt. 

οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσει. Strong negation: οὐδέν is probably the 
subject of ἀδικήσει. We might translate, ‘‘ and the power of the enemy shall 
not in anywise hurt you.” For ἀδικεῖν with double acc. comp. Acts xxv. 10 ; 
Gal. iv. 12; Philem. 18: and for ἀδικεῖν in the sense of ‘‘ injure” comp. Rev. 
vii. 3, ix. 4. The reading ἀδικήσῃ (BC) looks like a grammatical correction. 





1Thus Gregory the Great: Mire Dominus, ut in disctpulorum cordibus 
elationem premeret, mox judicium ruing retulit, quod ipse magrsier elationis 
accepit ; ut in auctore superbix discerent, quid de elationis vitio formidarent 


(Moral, xxiii. 6, Migne, lxxvi. 259). 


280 THE GOSPEL ACCORDING TO 5. LUKE [Σ. 19-2L 


This last clause sums up the other two. They have power 
over fraud and force; nothing shall harm them. Comp. Jn. x. 28, 
20: [5. ΧΙ 8, 0.» 

20. πλὴν ἐν τούτῳ μὴ χαίρετε. “But (although you may well 
rejoice, yet) cease to rejoice in this, but continue to rejoice in 
something better.” Pres. imperat. in both cases. Jsta /etitia 
periculo superbie subjacet: illa demissum gratumque animum Deo 
subjicit (Grotius). The casting out of demons gives no security 
for the possession of eternal life. It is not one of τὰ χαρίσματα 
τὰ μείζονα : still less is it the καθ᾽ ὑπερβολὴν 6ddv (1 Cor. xii. 31). 
A Judas might cast out demons. Comp. “1 will have mercy, and 
not sacrifice” (Hos. vi. 6), which does not mean that sacrifice is 
forbidden, but that mercy is greatly superior. See on xuaii, 28 
and comp. xiv. 12, 13. For πλήν comp. vv. 11, 14. 

τὰ ὀνόματα ὑμῶν ἐνγέγραπται ἐν τοῖς οὐρανοῖς. “ Your names 
have been written, and remain written, in heaven,” as citizens 
possessing the full privileges of the heavenly commonwealth: zm 
celis unde Satanas decidit: ets* reclamavit Satanas: etiamsi in 
terra non sttis celebres (Beng.). But there is probably no refer- 
ence to ἐν τῷ ὀνόματί σου (ver. ‘7). “Do not rejoice because 
you exorcize demons in J/y name, but rejoice because your 
names are written in heaven,” is a false antithesis.2 There is no 
emphasis on ὑμῶν. Comp. Heb. xii. 23; Rev. iii. 5, xvii. 8, 
XX, 12, 15, XXl. 27, xxii. 19; Phil. iii. 20. The figure is one of 
many taken from O.T. and endued with a higher meaning: Is. 
iv, 3; Ezek, xiti. 9; Dan. xii, 1. Comp. Hermas, Vasa, 
Sim. ii. 9. Contrast Jer. xvii. 13. For Rabbinical illustrations 
see Wetst. on Phil. iv. 3. Allusion to the Oriental custom of 
recording in the archives the names of benefactors (Esth. x. 2; 
Hdt. viii. go. 6) is not probable. And it is clear from Rev. iii. 5, 
xxill. 19; Exod. xxxil. 32; Ps. lxix. 28 that absolute predestina- 
tion is not included in the metaphor. For the Hebr. plur. τοῖς 
οὐρανοῖς Comp. ΧΙΪ. 33, Xxi. 26; Acts vii. 56. 

21-24. The Exultation of Jesus over the Divine Preference 
shown to the Disciples. Mt. xi. 25-27. Nowhere else is any- 
thing of the kind recorded of Christ. Mt. connects it with the 
Woes on the three cities, and connects these with the message 
from the Baptist. 

21. Ἔν αὐτῇ τῇ ὥρᾳ. “In that very hour” (see small print on 
ver. 7), making the connexion with the return of the Seventy close 


1 Justin Martyr says to the Roman Emperors, ὑμεῖς δ᾽ ἀποκτεῖναι μὲν δύνασθε, 
βλάψαι δ᾽ οὔ (AZol. i. 2). He is probably adapting Plat. 4fo/. 30 C. 

3 Augustine seems to suggest it Zxarr. in Ps. xci. But Enarr. in Ps. cxxx. 
he says well: Mon omnes Christiani boni demonia ejiciunt ; omnium tamen 
nomina scripta sunt in calo, Non eos voluit gaudere ex eo quod proprium 
habebant, sed ex eo quod cum ceteris salutem tenebant. 





X. 21.] JOURNEYINGS TOWARDS JERUSALEM 281 


and express. Both this and αὐτῇ τῇ ὥρᾳ (without ev) are peculiar 
to Lk. (vii. 21, xii. 12, xx. 19: and ii. 38; Acts xvi. 18, xxii. 13). 
In the parallel passage we have év ἐκείνῳ τῷ καιρῷ (Mt. xi. 25). 

ἠγαλλιάσατο τῷ πνεύματι τῷ ἁγίῳ. “Exulted in the Holy 
Spit,” ze; this holy joy isa ‘Divine inspiration. The fact is 
analogous to His being “led by the Spirit in the wilderness’ 
(iv. 1). Nowhere else is anything of the kind recorded of Christ. 
The verb is a strong one: comp. i. 47; Acts li. 26, xvi. 34 ; 
2 Sam. i. 20; 1 Chron. xvi. 31; Hab. iii. 18; Is. xii. 6: XXV. 9; 
Psalms passim. Mt. has merely ἀποκριθείς. 


The strangeness of the expression “‘exulted in the Holy Spirit ” has led to 
the omission of τῷ ἁγίῳ in A Syr-Sin. and some inferior authorities. There is 
no parallel in Scripture. Rom. i. 4; Heb. ix. 14; 1 Pet. iii. 18, are not 
analogous. 


᾿Εξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ Kal τῆς γῆς. “1 
acknowledge openly to Thine honour, I give Thee praise” ; Gen. 
mye PS. KKK 4 (CVI. 47, CX. 4 ; ROMS XIV. 11, xv. Ὁ Clem: 
Rom. Ixi. 3. Satan is cast down from heaven, and vanquished on 
earth. God is Father and Lord of both; Father in respect of the 
love, and Lord in respect of the power, which this fact exhibits. 
For other public recognitions of God as His Father comp. Mt. xv. 
13, XVilil. 35; Jn. v. 17, XI 41; ΧΙ 27; Lk. xxiii. 34, 46. The geni- 
tives belong to κύριε only, not to πάτερ : comp. Clem. Hom. xvii. 5. 

ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, κιτιλ. The ταῦτα refers 
te the facts about the Kingdom made known by the Seventy. In 
sound as in sense there is a contrast between ἀπέκρυψας and 
ἀπεκάλυψας. The aristocracy of intellect, who prided themselves 
upon their superiority, are here the lowest of all. The statement 
is general, but has special reference to the scribes and Pharisees, 
who both in their own and in popular estimation were the wise and 
enlightened (Jn. vii. 49, ix. 40). The νήπιοι are the unlearned, 
and therefore free from the prejudices of those who had been 
trained in the Rabbinical schools. It is very arbitrary to confine 
the thanksgiving to ἀπεκάλυψας : it belongs to ἀπέκρυψας also. That 
God has proved His independence of human intellect is a matter 
for thankfulness. Intellectual gifts, so far from being necessary, are 
often a hindrance. 8. Paul is fond of pointing out this law of the 
“Lord of heaven and earth”: Rom. i. 22; 1 Cor. 1. 19-31, 
2 Cor. iv. 3, 4. Note the omission of the article before σοφῶν, 
συνετῶν, and νηπίοις. To be σοφός and συνετός is not fatal: such 
are not 2250 facto excluded, although they often exclude themselves. 
Nor are the νήπιοι 2250 facto accepted. 


In Clem. Hom. viii. 6 the passage is quoted thus: ἐξομολογοῦμαί σοι, πάτερ 
τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ πρεσβυτέρων, καὶ 
ἀπεκάλυγιας αὐτὰ νηπίοις θηλάζουσιν ; and again, xviii. 15: ὅτι ἅπερ ἣν κρυπτὰ 





282 THE GOSPEL ACCORDING TO S. LUKE [X. 21, 22 


σοφοῖς, ἀπεκάλυψας αὐτὰ νηπίοις θηλάζουσιν. The latter form avoids the diffi: 
culty about thanking God for hiding from the wise. In application the νήπιοι 
are made to be the Gentiles. The Marcosians had the {πἴυτε,---ἐξομολογήσο- 
pat (Iren. i. 20. 3). 

The word νήπιος (vn, ἔπος) represents the Latin zz/fams. Lat. Vet. and 
Vulg. have parvulis here and Mt. xi. 25; but zzfantium, Mt. xxi. 16. It is 
opposed to ἀνήρ, 1 Cor. xiii, 11; Eph. iv. 14; and to τέλειος, Heb. v. 13. 

vat, This resumes the expression of thanks; and hence the second ὅτι, 
like the first, depends upon ἐξὸμολογοῦμαί σοι: “41 thank Thee that thus it 
was well-pleasing.” Comp. Phil. iv. 3; Philem. 20; Rev. xvi. 7, xxii. 20, 

ὁ πατήρ. The nom. with the art. often takes the place of the voc. in 
N.T., and generally without any difference in meaning. This is specially the 
case with imperatives (viii. 54, xii. 32; Mt. xxvii. 297; Mk. v. 41, ix. 25; 
Col. iii. 18; Eph. vi. 1, etc.), and may often be due to Hebrew influence 
(2 Kings ix. 31; Jer. xlvii. 6). Here there is perhaps a slight difference 
between πάτερ and ὁ πατήρ, the latter meaning, ‘‘ Thou who art the Father of 
all.” The use of ὁ πατήρ for πάτερ may be due to liturgical influence. Comp. 
Mk. xiv. 36; Rom. viii. 15 ; and see Lft. on Gal. iv. 6 and Col. iii. 18; also 
Win. xxix. 2, p. 227; Simcox, Lang. of N.T. p. 76. 


εὐδοκία ἐγένετο ἔμπροσθέν cov. A Hebraism, with εὐδοκία first 
for emphasis. See on il. 14. 

22. The importance of this verse, which is also in Mt. (xi. 27), 
has long been recognized. It is impossible upon any principles of 
criticism to question its genuineness, or its right to be regarded as 
among the earliest materials made use of by the Evangelists. And 
it contains the whole of the Christology of the Fourth Gospel. It 
is like “an aerolite from the Johannean heaven” (Hase, Gesch. 
Jesu, p. 527); and for that very reason causes perplexity to those 
who deny the solidarity between the Johannean heaven and the 
Synoptic earth. It should be compared with the following pas- 
sages: Jn. iii. 35, vi. 46, Vili. 19, X. 15, 30, XIV. 9, XVi. 15, XVii. 
6, 10.! 

The introductory insertion, καὶ στραφεὶς πρὸς τοὺς μαθητὰς εἶπεν (AC) is 


one of the few points in which the TR. (which with § BD 1, ΜΞ omits the 
words) differs from the third edition of Steph. 


22. Πάντα μοι παρεδόθη. The πάντα seems primarily to refer to 
the revealing and concealing. Christ has full power in executing 


1“ This passage is one of the best authenticated in the Synoptic Gospels. 
It is found in exact parallelism both in Mt. and Lk., and is therefore known to 
have been part of that ‘collection of discourses’ (cf. Holtzmann, Synopt. Zvan- 
gelien, Ὁ. 184; Ewald, Zvangelien, pp. 20, 255; Weizsacker, pp. 166-169), in 
all probability the composition of the Apostle St. Matthew, which many critics 
believe to be the oldest of all the Evangelical documents. And yet once grant 
the authenticity of this passage, and there is nothing in the Johannean Christo- 
logy that it does not cover. Even the doctrine of pre-existence seems to be 
implicitly contained in it” (Sanday, Fourth Gospel, p. 109). Keim affirms that 
“« There is no more violent criticism than that which Strauss has introduced” of 
repudiating a passage so strongly attested (/es. of Naz. iv. p. 63). 














ΣΧ. 22-24.] JOURNEYINGS TOWARDS JERUSALEM 283 


the Divine decrees. But it is arbitrary to confine the πάντα to 
the potestas revelandt. 

γινώσκει τίς ἐστιν ὁ vids. “Comes to know what His nature is, 
His counsel, His will.” Mt. has ἐπιγινώσκει τὸν υἱόν, where the 
compound verb covers what is here expressed by the ris. Both 
might be translations of the same Aramaic. 


On purely subjective grounds Keim contends for the Marcionite reading 
ἔγνω, which is certainly as old as justin (4Zo/. i. 63), although he has 
γινώσκει, Try. c. Even Meyer thinks that ἔγνω may be original. But the 
evidence against it is overwhelming. 

Syr-Sin. makes the two clauses interrogative: ‘* Who knoweth the Son, 
except the Father? and who knoweth the Father, except the Son?” 

βούληται... . ἀποκαλύψαι. “ Willing to reveal” (RV.) ; ‘will reveal ” 
(AV.), is the simple future. There is a similar weakening of βούλεσθαι in AV. 
Acts xviii. 15, and of θέλειν, xix. 14. See small print on ix. 24. 


23, 24. In Mt. xiii. 16, 17 this saying, with some slight differ- 
ences, occurs in quite another connexion, viz. after the explanation 
of the reason for Christ’s speaking in parables. If the words were 
uttered only once, Lk. appears to give the actual position. The 
κατ᾽ ἰδίαν seems to imply some interval between vv. 22 and 23. 
Christ’s thanksgiving seems to have been uttered publicly, in the 
place where the returning Seventy met Him. 

28. ἃ βλέπετε. The absence of ὑμεῖς is remarkable. Contrast 
ὑμῶν δὲ μακάριοι of ὀφθαλμοί (Mt. xiii. 16). Lk. has no equivalent 
to καὶ τὰ ὦτα [ὑμῶν] ὅτι ἀκούουσιν. Comp. μακάριοι οἱ γινόμενοι ἐν 
ταῖς ἡμέραις ἐκείναις ἰδεῖν τὰ ἀγαθά (Ps. Sol. xvii. 50, Xvill. 7). 

24, πολλοὶ προφῆται καὶ βασιλεῖς. Balaam, Moses, Isaiah, and 
Micah; David, Solomon, and Hezekiah. For βασιλεῖς Mt. has 
δίκαιοι, and for ἠθέλησαν has ἐπεθύμησαν. Vulg. has voluerunt here 
and cupierunt in Mt. Neither AV. nor RV. distinguishes. Note 
that Lk. again omits the introductory ἀμήν, as in ver. 12. See on 
xii. 44. As to the Prophets comp. 1 Pet. i. 10, 11. 

ἃ ὑμεῖς βλέπετε. Here Mt., who has given the emphatic con- 
trast between “you” and the ancients at the outset, omits the 
ὑμεῖς. One suspects that his arrangement of the pronouns is the 
original one. Lk. has no ὑμεῖς with ἀκούετε. In 2 Cor. xi. 29 
we have an emphatic pronoun with the second verb and not with 
the first. 

25-29. The Lawyer's Questions. This incident forms the 
introduction to the Parable of the Good Samaritan. Comp. 
xii. 13-15, xiv. 15, xv. 1-3. The identification of this lawyer with 
the one who asked, “Which is the great commandment in the 
law?” (Mk. xii. 28-32; Mt. xxii. 35-40) is precarious, but perhaps 
ought not to be set aside as impossible. There the question is theo- 
logical and speculative ; here it is practical. Place, introduction, 
and issue are quite different; and the quotation from the Law 


284 THE GOSPEL ACCORDING TO S. LUKE [X. 25, 26. 


which is common to the narratives is here uttered by the lawyer, 
there by Christ. An identification with the man who had great 
possessions, and who asked the very same question as the lawyer 
asks here, although in a very different spirit (Mk. x. 17-22; Mt. 
xix. 16-22), is impossible, because Lk. himself records that in full 
(xviii. 18-23). The opening words of this narrative point to an 
Aramaic source. 

25. νομικός τις ἀνέστη ἐκπειράζων adtov. See on vil. 30. Ex- 
cepting Mt. xxii. 35, which is possibly parallel to this, νομικός is 
used by no other Evangelist. The ἀνέστη implies a situation in 
which the company were seated. Neither this question nor the 
one respecting the great commandment was calculated to place 
Jesus in a difficulty, but rather to test His ability as a teacher: the 
ἐκπειράζων (see small print on iv. 12) does not imply a sinister 
attempt to entrap Him. This use of res (vv. 30, 31, 33, 38) is 
freq. in Lk. 

τί ποιήσας. The tense implies that by the performance of 
some one thing eternal life can be secured. What heroic act 
must be performed, or what great sacrifice made? The form of 
question involves an erroneous view of eternal life and its relation 
to this life. Contrast the Philippian gaoler (Acts xvi. 30). 

ζωὴν αἰώνιον κληρονομήσω. The verb is freq. in LXX of the 
occupation of Canaan by the Israelites (Deut. iv. 22, 26, vi. 1, 
etc.), and thence is transferred to the perfect possession to be 
enjoyed in the Kingdom of the Messiah (Ps. xxiv. 13, Xxxvi. 9. 
II, 22, 29; Is. lx. 21); both uses being based upon the original 
promise to Abraham. See Wsctt. Hebrews, pp. 167-169. Lk. 
like Jn., never uses αἰώνιος of anything but eternal beatitude 
(xvi. 9, xvill. 18, 30). The notion of endlessness, although not 
necessarily expressed, is probably implied in the word. See 
Wscett. L pp. of St. John, pp. 204-208; App. E, Gosp. of S. John 
in Camb. Grk. Test. ; and the literature quoted in Zoeckler, Handb. 
ad. Theol. Wissft. iii. pp. 199-201. With the whole expression 
comp. οἱ δὲ ὅσιοι κυρίου κληρονομήσουσι ζωὴν ἐν εὐφροσύνῃ (Ps. Sol 
ἂν. 7), and ὅσιοι κυρίου κληρονομήσαιεν ἐπαγγελίας κυρίου (xii. 8). 

26. Ἐν τῷ νόμῳ. First with emphasis. A νομικός ought to 
cnow that ἐν τῷ νόμῳ the answer to the question is plainly 
Ziven: ἐπὶ τὸν νόμον αὐτὸν παραπέμπει (Euthym.). 

πῶς ἀναγινώσκεις; Equivalent to the Rabbinical formula, 
when scriptural evidence was wanted, “What readest thou?” 
But perhaps the πῶς implies a little more, viz. “to what effect”? 
The form of question does not necessarily imply a rebuke. For 
ἀναγινώσκειν 566 iv. 16. That Jesus pointed to the man’s phylactery 
and meant, “What have you got written there?” is conjecture. 

‘hat he had “Thou shalt love thy neighbour as thyself” on his 
phylactery, is improbable. The frst of the two laws was written 
on phylacteries, and the Jews recited it morning and evening, 








ΣΧ. 26-29.] JOURNEYINGS TOWARDS JERUSALEM 285 


from Deut. vi. 5, xi. 13; hence it was the natural answer to 
Christ’s question. That he adds the second law, from Lev. xix. 
18, is remarkable, and it may be that he was desirous of leading 
up to the question, “ And who is my neighbour?” See D.&.? art. 
“‘Frontlets” ; Schaff's Herzog, art. ‘‘ Phylactery.” 


27. Here, as in Mk. xii. 30, we have four powers with which God is to 
be loved. Mt. xxii. 37 follows Heb. and LXX in giving ¢hvee. They cover 
man’s physical, intellectual, and moral activity. Mk. and LXX have ἐξ 
throughout ; Mt. has ἐν throughout; Lk. changes from ἐξ to ἐν. For the 
last words comp. Rom. xiii. 9. 


28. ᾿Ορθῶς ἀπεκρίθης. Comp. ὀρθῶς ἔκρινας (vii. 43). In Mk 
ΧΙ]. 32 it is the scribe who commends Jesus for His answer. 

τοῦτο ποίει. Pres. imperat. ‘‘ Continually do this,” not merely 
do it once for all; with special reference to the form of the 
lawyer’s question (ver. 25). See Rom. ii. 13, x. 5; Lev. xviii. 5. 

29. θέλων δικαιῶσαι ἑαυτόν. Not merely “ willing,” but “ zzshing 
to justify himself.” For what? Some say, for having omitted to 
perform this duty in the past. Others, for having asked such a 
question, the answer to which had been shown to be so simple. 
The latter is perhaps nearer the fact; but it almost involves the 
other. “Wishing to put himself in the right,” he points out that 
the answer given is not adequate, because there is doubt as to 
the meaning of “one’s neighbour.” Qui multa interrogant nen 
multa facere gestiunt (Beng.). For δικαιῶσαι see on vii. 35 and 
Rom. i. 17. 

καὶ τίς ἐστίν pou πλησίον; The question was a very real one 
to a Jew of that age. Lightfoot, ad /oc., quotes from Maimonides, 
“he excepts all Gentiles when he saith, His neighbour. An 
Israelite killing a stranger inhabitant, he doth not die for it by 
the Sanhedrim; because he said, If any one lift up himself 
against his neighbour.” 


Kat tis ἐστίν μου πλησίον: The καί accepts what is said, and leads on 
to another question: comp. xviii. 26; Jn. ix. 36; 2 Cor.ii.2. Win. liii. 3. 
a, p. 545. For the omission of the art. before πλησίον (μου perhaps taking 
its place) see Win. xix. 5. b, p. 163: but πλησίον may be an adverb. 


80-37. §The Parable of the Good Samaritan. Entirely in 
harmony with the general character of this Gospel as teaching 
that righteousness and salvation are not the exclusive privilege of 
the Jew. The parable is not an answer to the original question 
(ver. 25), and therefore in no way implies that works of benevolence 
secure eternal life. It is an answer to the new question (ver. 29), 
and teaches that no one who is striving to love his neighbour as 
himself can be in doubt as to who is his neighbour. We may be- 
lieve that the narrative is not fiction, but history. Jesus would 
not be likely to invent such behaviour, and attribute it to priest, 


286 THE GOSPEL ACCORDING TO 5. LUKE [%. 29, 80 


Levite, and Samaritan, if it had not actually occurred. Nowhere 
else does He speak against priests or Levites. Moreover, the 
parable would have far more point if taken from real lifes 

30. ὑπολαβών. “Took him up” to reply to him. Here only 
in N.T. has ὑπολαμβάνω this meaning, which is quite classical and 
freq. in Job (ii. 4, iv. 1, vi. 1, 1x. 1, XI. 1, Xi. I, XV. I, Xvi. 1,,etc.). 
Contrast vii. 43; Acts ii, 15; Job xxv. 3, where it means “TI 
suppose.” 


Here Vulg. has suscipiens, with suspiciens as Ὁ... in many MSS. Be- 
sides these two, Lat. Vet. has sadiczens (e) and vespondens (f); but not 
excipiens, which would be an equivalent. Syr-Sin. omits. 


"Ανθρωπός τις κατέβαινεν. The road is downhill; but besides 
this we commonly talk of “going down” from the capital. The 
narrative implies that the man is a Jew. Jericho is about twenty 
miles from Jerusalem ; and the road still, as in Jerome’s day, has 
a bad name for brigandage from “the Arabian in the wilderness ἢ 
(Jer. iii. 2), ze. the Bedawin robbers who infest the unfrequented 
roads. Sir F. Henniker was murdered here in 1820.7? It is 
possible that Jesus was on this road at the time when He delivered 
the parable; for Bethany is on it, and the next event takes place 
there (vv. 38-42). 


λῃσταῖς περιέπεσεν. Change from imperf. to aor. ‘* Fell among 
robbers,” so that they were all round him. Quite classical ; comp. Jas. i. 2. 
Wetst. gives instances of this very phrase in profane authors, and it is in 
correct to classify περιπίπτειν as a medical word. For λῃστής, ‘‘ robber” 
(xix. 46, xxii. 52; Jn. xviii. 40), as distinct from κλέπτης, ‘‘ thief” (xii. 33, 
393 Jn. xii. 6), see Trench, Syz. xliv. 


ot καὶ éxSdcavtes αὐτόν. ‘‘ Who, in addition to other violence, 
stripped him.” Robbers naturally plunder their victims, but do 


1“©The spot indicated by our Lord as the scene of the parable is unmis- 
takable. About half-way down the descent from Jerusalem to Jericho, close to 
the deep gorge of Wady Kelt, the sides of which are honeycombed by a labyrinth 
of caves, in olden times and to the present day the resort of freebooters and 
outlaws, is a heap of ruins, marking the site of an ancient khan. The Kakn 
el Ahmar, as the ruin is called, possessed a deep well, with a scanty supply of 
water. Not another building or trace of human habitation is to be found on 
any part of the road, which descends 3000 feet from the neighbourhood of 
Bethany to the entrance into the plain of Jordan. Irregular projecting masses 
of rock and frequent sharp turns of the road afford everywhere safe cover and 
retreat for robbers” (Tristram, Eastern Customs, p. 220). 

2It was near Jericho that Pompey destroyed strongholds of brigands 
(Strabo, Geogr. xvi. 2. 41). Jerome explains ‘‘the Going up to Adummim ” or 
** Ascent of the Red” (Josh. xv. 7, xviil. 17), which is identified with this road, 
as so called from the blood which is there shed by robbers. The explanation 
is probably wrong, but the evidence for the robbers holds good (De Locts Heo. 
s.v. Adummim). The Knights Templars protected pilgrims along this road. 
For a description of it see Stanley, Séz. G Pal. p. 424; Keim, Jes. of Naz. 
v. p. 71; Tastings, D.C.G, art. ‘‘ Jericho.” 








ΣΧ. 80-34.} JOURNEYINGS TOWARDS JERUSALEM 237 


not always strip them. Comp. Mt. xxvii. 28; with double accusa- 
tive, Mt. xxvil. 31; Mk. xv. 20. It was because he tried to keep 
his clothes, and also to disable him, that they added blows to 
robbery. For the phrase πληγὰς ἐπιθέντες comp. Acts xvi. 23; 
Rev. xxii. 18: in class. Grk. 7A. ἐμβάλλειν. Cicero has plagam 
alicut imponere (Pro Sest. xix. 44); also vulnera alicui imponere 
(De Fin. iv. 24. 66). For ἠμιθανῆ comp. 4 Mac. iv. 11. 

81. κατὰ συγκυρίαν. Not exactly “by chance,” but “by way 
of coincidence, by concurrence.” Vulg. has accidit ut; Lat. Vet. 
fortuito (a ff, qr), forte (d), derepente (e), while several omit (bcil). 
The word occurs here only in N.T. and is rare elsewhere. In 
Hippocrates we have δι᾿ ἄλλην τινα συγκυρίαν and τὰ ἀπὸ ovyxvupias. 
Neither συντυχία nor τύχη occurs in N.T.; and τύχη only once 
or twice, συντυχία not once, in LXX. <Afulte bone occasiones 
latent sub his que fortuita videantur. Scriptura nil describit 
temere ut fortuitum (Beng.). 

ἱερεύς τις κατέβαινεν. This implies that he also was on his 
way from Jerusalem. That he was going home after discharging 
his turn of service, and that Jericho was a priestly city, like 
Hebron, is conjecture. 

ἀντιπαρῆλθεν. “Went by opposite to him.” A rare word; 
here only in N.T. In Wisd. xvi. 10 it has the contrary meaning, 
“came by opposite to them” to help them; τὸ ἔλεος γάρ cov 
ἀντιπαρῆλθεν καὶ ἰάσατο αὐτούς. Comp. Mal. 1]. 7-9. 


82. The insertion of γενόμενος before κατὰ τὸν τόπον (A) makes ἐλθών 
belong to ἰδών, ‘‘came and saw”: and thus the Levite is made to be more 
heartless than the priest, whom he seems to have been following. The 
priest saw and passed on; but the Levite came up to him quite close, saw, 
and passed on. But BL XZ omit γενόμενος, while D and other authorities 
omit ἐλθών ; and it is not likely that both are genuine. Syr-Sin. omits one. 
Most editors now omit γενόμενος, but Field pleads for its retention, and 
would omit ἐλθών (Otzum Norvic. iii. p. 43). 


33. Σαμαρείτης δέ τις ὁδεύων. A despised schismatic, in marked 
contrast to the orthodox clergy who had shown no kindness.} 
Comp. ix. 52; Jn. iv. 39-42. He is not said to be καταβαίνων : 
he would not be coming from Jerusalem. See on xvii. 18. 

ἦλθεν κατ᾽ αὐτόν. “Came down upon him,” or “where he 
was,” or “towards him” (Acts viii. 26, xvi. 7; Phil. iii. 14). The 
fear of being himself overtaken by brigands, or of being suspected 
of the robbery, does not influence him. “ Directly he saw him, 
forthwith (aor.) he was moved with compassion.” See on vil. 13. 

84. προσελθών. This neither of the others seems to have done: 


1 Blunt sees here a possible coincidence. Christ may have chosen a 
Samaritan for the benefactor, as a gentle rebuke to James and John for wish- 
ing just before this to call down fire on Samaritans (ix. 54). See Undesigned 
Coincidences, Pt. IV. xxxii. p. 300, 8th ed. 


288 THE GOSPEL ACCORDING TO S. LUKE [&. 34, 35 


they avoided coming near him. He was half-unconscious, and 
they wished to get past without being asked to help. 

κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον. These 
medical details would be specially interesting to Lk. “ Bound up, 
pouring on, as he bound, oil and wine.” Neither compound 
occurs elsewhere in N.T. Comp. τραῦμα ἔστιν καταδῆσαι (Ecclus. 
xxvii. 21); and, for ἐπιχέω, Gen. xxviii. 18; Lev. v. 11. Oil and 
wine were recognized household remedies. The two were some. 
times mixed and used as a salve for wounds. See evidence in 
Wetst. Poth τραῦμα and τραυματίζω are pec. to Lk. 

ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος. The verb is peculiar 
to Lk. in N.T. (xix. 35; Acts xxii. 24), but classical and freq. in 
LXX. Comp. ἐπιβιβάσατε τὸν υἱόν μου Σαλωμὼν ἐπὶ τὴν ἡμίονον 
τὴν ἐμήν (1 Kings i. 33). Κτῆνος (κτάομαι) is lit. “ property,” and 
so “cattle,” and especially a “beast of burden” (Acts xxiii. 24; 
1 Cor. xv. 39; Rev. xviii. 13). The πανδοχεῖον was probably a 
more substantial place of entertainment than a κατάλυμα : see on 
ii. 7. The word occurs here only in bibl. Grk., and here only is 
stabulum used in the sense of “inn”: comp. s/abudarius in ver. 35. 
It is perhaps a colloquial word (Kennedy, Sources of NV.T. Grk. 
p. 74). Attic πανδοκεῖον. 


35. ἐπὶ τὴν αὔριον. ‘* Towards the morrow,” as Acts iv. 5 and ἐπὶ τὴ» 
ὥραν τῆς προσευχῆς (Acts ili. 1). Syr-Sin. has ‘‘at the dawn of the day.” In 
Mk. xv. 1 some texts read ἐπὶ τὸ πρωί. This use of ἐπί is rare. Comp. ἐπὶ 
τὴν ἕω (Thue. ii. 84. 2). The ἐξελθών after αὔριον (AC) is not likely to be 
genuine; but it would mean that he went outside before giving the money, 
to avoid being seen by the wounded man. δὲ BD 1, ΧΕ and most Versions 
omit. 


ἐκβαλὼν δύο δηνάρια. The verb does not necessarily imply 
any violence: “having put out, drawn out,” from his girdle; not 
“flung out”; comp. vi. 42; Mt. xii. 35, xiii. 52. The two denarii 
would be more than four shillings, although in weight of silver 
much less than two shillings. See on vil. 41. 

προσδαπανήσῃς. “Spend in addition” to the two denarit. 
Luc. Zp. Saturn. 39. From the Vulg. supererogaveris comes the 
technical expression ofera supererogationts. 

ἐγὼ ἐν τῷ ἐπανέρχεσθαί pe. The ἐγώ is very emphatic: “I, 
and not the wounded man, am responsible for payment.” Note 
the pres. infin. ‘While I am returning, in the course of my 
return journey”: see on iii. 21. The verb occurs elsewhere in 
N.T. only xix. 15, but is classical and not rare in LXX. 

36, 37. The Moral of the Parable. Christ not only forces the 
lawyer to answer his own question, but shows that it has been 
asked from the wrong point of view. For the question, ‘“ Who is 
my neighbour?” is substituted, ‘To whom am I neighbour? 
Whose claims on my neighbourly help do I recognize?” All the 


Be δ 





ὲ 
i 


Σ. 36, 37.] JOURNEYINGS TOWARDS JERUSALEM 289 


three were by proximity neighbours to the wounded man, and his 
claim was greater on the priest and Levite; but only the alien 
recognized any claim. The γεγονέναι is very significant, and implies 
this recognition: “decame neighbour, proved neighbour”: comp. 
xix. 17; Heb. xi. 6. ‘‘The neighbouring Jews became strangers, 
the stranger Samaritan became neighbour, to the wounded traveller. 
It is not place, but love, which makes neighbourhood” (Words- 
worth). RV. is the only English Version which takes account of 
γεγονέναι : Vulg. Luth. and Beza all treat it as εἶναι. 

37. Ὁ ποιήσας τὸ ἔλεος pet αὐτοῦ. The lawyer goes back to his 
own question, τί ποιήσας; He thereby avoids using the hateful 
name Samaritan: ‘He that showed the act of mercy upon him,” 
the ἔλεος related of him. Comp. ποιῆσαι ἔλεος μετὰ τῶν πατέρων 
ἡμῶν (i. 72), and ἐμεγάλυνεν τὸ ἔλεος αὐτοῦ μετ᾽ αὐτῆς (i. 58). 
The phrase is Hebraistic, and in N.T. peculiar to Lk. (Acts xiv. 
27, xv. 4): freq. in LXX (Gen. xxiv. 12 ; Judg. 1. 24, viii. 35, etc). 

Πορεύου καὶ σὺ ποίει ὁμοίως. Either, “‘Go; thou also do like- 
wise”; or, “Go thou also; do likewise.” Chrysostom seems to 
take it in the latter way: πορεύου οὖν, φησί, καὶ ov, καὶ ποίει 
ὁμοίως (xi. p. 109, Β). There is a rather awkward asyndeton in 
either case; but καὶ σύ must be taken together. Comp. Mt 
xxvl. 69; 2 Sam. xv. 19; Obad. 11. ‘‘ Go, and do ¢houw likewise” 
would be πορεύου καὶ ποίει σὺ ὁμοίως. Field, Otium Norvic. iii. p. 
44. Note the pres. imperat. “Thou also habitually do likewise.” 
It is no single act, but lifelong conduct that is required. Also 
that καὶ ζήσῃ does not follow ποίει, as in ver. 28; perhaps be- 
cause the parable says nothing about loving God, which does not 
come within its scope. It is an answer to the question, “‘ Who is 
it that I ought to love as myself?” and we have no means of 
knowing that anything more than this is intended. Comp. vi. 31. 


The Fathers delight in mystical interpretations of the parable. For 
references and examples see Wordsw. Comm. in loco; Trench, Par. xvii. notes. 
Such things are permissible so long as they are not put forward as the meaning 
which the Propounder of the Parable designed to teach. That Christ Himself 
was a unique realization of the Good Samaritan is unquestionable. That Ele 
intended the Good Samaritan to represent Himself, in His dealings with fallen 
humanity, is more than we know.? 


88-42. §The Two Sisters of Bethany. That this incident 
took place at Bethany can hardly be doubted. If the sisters had 
not yet settled at Bethany, the place could hardly have been called 
ἡ κώμη Μαρίας καὶ Μάρθας (Jn. xi. 1). Jesus is on His way to 


1 Augustine’s attempt to prove the latter point is almost grotesque. The 
Jews said to Christ, ‘‘ Thou art a Samaritan, and hast a devil” (Jn. viii. 48). 
Jesus might have replied, ‘‘ Neither am I a Samaritan, nor have I a devil”: 
but He said only, ‘‘I have not a devil.” Therefore He admitted that He was 
a Samaritan (Serm clxxi. 2). 


r9 


290 THE GOSPEL ACCORDING TO 5. LUKE [X. 88, 89. 


or from a short visit to Jerusalem which Lk. does not mention. 
He perhaps inserts it here as a further answer to the question, 
‘What must one do to inherit eternal life?” Mere benevolence, 
such as that of the Samaritan, is not enough. It must be united 
with, and be founded upon, habitual communion with the Divine. 
“The enthusiasm of humanity,” if divorced from the love of God, 
is likely to degenerate into mere serving of tables. But the 
narrative may be here in its true chronological position. It is 
one of the most exquisite among the treasures which Lk. alone 
has preserved ; and the coincidence between it and Jn. x1. with 
regard to the characters of the two sisters, the incidents being 
totally different, is strong evidence of the historical truth of 
both.1 Comp. for both thought and language 1 Cor. vil. 34, 35. 

88. Ἔν δὲ τῷ πορεύεσθαι αὐτούς. “‘ Now during their journey- 
ings”: see on il. 21. As Lk. does not name the village, we may 
conjecture that he did not know where this occurred. One does 
not see how the mention of Bethany would have put the sisters 
in danger of persecution from the Jerusalem Jews. If that 
danger existed, the names of the sisters ought to have been 
suppressed. 

γυνὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτόν. She was evidently 
the mistress of the house, and probably the elder sister. That she 
was a widow, is pure conjecture. That she was the wife of Simon 
the leper, is an improbable conjecture (Jn. xii. 1, 2). The names 
Martha, Eleazar (Lazarus), and Simon have been found in an 
ancient cemetery at Bethany. ‘The coincidence is curious, what- 
ever may be the explanation. Martha was not an uncommon 
name. Marius used to take about with him a Syrian woman 
named Martha, who was said to have the gift of prophecy (Plut. 
Mar. 414). It means “lady” or ‘‘mistress”: κυρία. For ὀνόματι 
see on v. 27, and for ὑποδέχομαι comp. xix. 6; Acts xvii. 7; Jas. 
li. 25. The verb occurs nowhere else in N.T. 


els τὴν οἰκίαν, This is probably the right reading, of which els τὸν 
οἶκον αὐτῆς is the interpretation. Even without αὐτῆς there can be little 
doubt that Martha’s house is meant. 


39. ἣ καὶ παρακαθεσθεῖσα πρὸς τοὺς πόδας. The καί can hardly 
be “even,” and the meaning “also” is not clear. Perhaps 
“Martha gave Him a welcome, and Mary also expressed her 
devotion in her own way,” is the kind of thought; or, ‘ Mary 
joined in the welcome, and also sat at His feet.” The meal has 


1 <« But the characteristics of the two sisters are brought out in a very subtle 
way. in St. Luke the contrast is summed up, as it were, in one definite incident ; 
in St. John it is developed gradually in the course of a continuous narrative. 
In St. Luke the contrast is direct and trenchant, a contrast (one might almost 
say) of light and darkness. But in St. John the characters are shaded off, as 
ἐξ were, into one another” (Lft. Bzb/ica? Essays, p. 38). 





ΣΧ. 39-41.] JOURNEYINGS TOWARDS JERUSALEM 291 


not yet begun, for Martha is preparing it; and Mary is not 
sitting at table with Him, but at His feet as His disciple (Acts 
xxii. 3). For tod Κυρίου see on v. 17 and vii. 13. The verb is 
class., but the 1 aor. part. is late Greek (Jos. Anz. vi. 11. 9). Note 
the imperf. ἤκουεν : she continued to listen. Comp. 1 Cor. vil. 35. 

40. περιεσπᾶτος ‘“‘Was drawn about in different directions, 
distracted.” The word forms a marked contrast to παρακαθεσ- 
θεῖσα. Comp. Eccles. i. 13, ili. 10, v. 19; Ecclus. xli. 4. 

ἐπιστᾶσα δὲ εἶπεν, Κύριε. ‘‘ And she came up and said”: see 
on il. 38. Cov. has “‘stepte unto Him.” Other Versions previous 
to AV. have “stood.” The word perhaps indicates an impatient 
movement. Her temper is shown in her addressing the rebuke to 
Him rather than to her sister. Her saying ἡ ἀδελφή pou instead of 
Μαριάμ, 15 argumentum quasi ab iniquo (Beng.), and μόνην is placed 
first for emphasis. The imperf. κατέλειπεν expresses the continu- 
ance of the neglect. The word does not imply that Mary began 
to help and then left off, but that she ought to have helped, and 
from the first abstained. D.C.G. art. “ Martha.” 


For εἰπὸν . . . ἵνα comp. Mk. iii. 9, and for ἀντιλαμβάνω see oni. 54. 
Here the meaning of ovvavr. is ““ take hold along with me, help me.” Comp. 
Rom. viii. 26; Exod. xviii. 22; Ps. Ixxxix. 22. See Field, Ot2um Norvic. 


iii. p. 44. 


41. Μάρθα, Μάρθα, μεριμνᾷς. The repetition of the name con- 
veys an expression of affection and concern: xxii. 31; Acts ix. 4; 
Mt. vii. 21. Comp. Mk. xiv. 36; Rom. viii. 15; Gal. iv. 6, and 
see on viii. 24.1 The verb is a strong one, “thou art anxious,” 
and implies division and distraction of mind (μερίζω), which 
believers ought to avoid: Mt. vi. 25, 28, 31, 34; Lk. xi. 11, 22, 
26; Phil. iv. 26. Comp. μέριμνα, vill. 14, xxi. 34, and especially 
1 Pet. v. 7, where human anxiety (μέριμνα) is set against Divine 
Providence (μέλει). 

kat θορυβάζῃ. “And art in a tumult, bustle.” The readings 
vary much, and certainty is not obtainable, respecting the central 
portion of Christ’s rebuke. The form θορυβάζομαι seems to occur 
nowhere else: τυρβάζω is fairly common: περὶ ταύτας τυρβάζεσθαι 
(Aristoph. Pax. 1007). An unusual word would be likely to be 
changed into a familiar one. In any case μεριμνᾷς refers to the 
mental distraction, and the second verb to the external agitation. 
Martha complains of having no one to help her; but it was by her 
own choice that she had so much to do. 


1 Repetitio nominis indictum est delectationts, aut movend% intentionis ut 
audiret intentius (Aug.). D doubles νεανίσκε in vii. 14. It is not serving, 
but excess in it, that is rebuked; and this is not rebuked until Martha begins 
to find fault with her sister. See Wordsw. It is characteristic of Mary that 
the makes no reply, but leaves all to the Master. 


292 THE GOSPEL ACCORDING TO 5. LUKE [X. 41, 42. 


The difference between θορυβάζῃ (& BC Ὁ L) and τυρβάξῃ (A P) is unim- 
portant : the question is as to the words which ought to stand between Μάρθα 
and Μαριάμ. As regards the first part the decision is not difficult. Nearly 
all Greek MSS. have μεριμνᾷς καὶ θορυβάζῃ (or τυρβάζῃ) περὶ πόλλα after 
Μάρθα, and have γάρ or δέ after Μαριάμ or Μαρία. But on the evidence of 
certain Latin authorities (a Ὁ e ff,i Amb.) the Revisers and WH. give a place 
in the margin to θορυβάζῃ only after Μάρθα, with neither ydp nor δέ after 
Μαριάμ : and these same authorities with D omit all that lies between θορυ- 
βάζῃ and Μαριάμ. This curt abrupt reading may be rejected. It is less easy 
to determine the second part. We may reject ὀλίγων δέ ἐστιν χρεία, which 
has very little support. Both this reading and ἑνὸς δέ ἐστιν χρεία 
(AC! PTATI) are probably corruptions of ὀλίγων δέ ἐστιν χρεία ἢ ἑνός 
(NBC?L). The last might be a conflate reading from the other two, if 
the evidence did not show that it is older than ὀλίγων δέ ἐστιν χρεία : it is 
found in Boh. and Aeth. and also in Origen. See Sanday, “42. ad N.T. 
p- 119. Syr-Sin. has ‘‘ Martha, Martha, Mary hath chosen for herself the 
good part, which,” etc. 


ὀλίγων δέ ἐστιν χρεία ἢ ἑνός. The ὀλίγων is opposed to περὶ 
πολλά, and ἑνός has a double meaning, partly opposed to περὶ 
πολλά, partly anticipatory of the ἀγαθὴ μερίς. ‘There was no need 
of an elaborate meal ; a few things, or one, would suffice.1 Indeed 
only one portion was necessary ;—that which Mary had chosen. 
Both χρεία and μερίς are used of food; τὰ πρὸς τὴν χρείαν being 
necessaries as distinct from τὰ πρὸς τὴν τρυφήν. For μερίς as a 
“portion” of food comp. Gen. ΧΙ]. 34; Deut. xviii. 8; 1 Sam. 
i. 4, ix. 23; Neh. vili. 12, xii. 47; Eccles. xi. 2. For μερίς in the 
higher sense comp. Κύριος ἡ μερὶς τῆς κληρονομίας μου (Ps. xv. 5). 
See also Ps. Ixxiii. 26, cxix. 57, cxlii. 5; Lam. iii. 24; ὅν Sol. v. 6, 
xiv. 3. 
Neither ὀλίγων nor ἑνός can be masc., because the opposition is to πολλά. 


And if the meaning were ‘‘ Few peop/e are wanted for serving, or only one,” 
we should require μιᾶς, as only women are mentioned. 


42. Μαριὰμ γάρ. Explanation of ἑνός, and hence the γάρ. Not 
many things are needed, but only one, as Mary’s conduct shows. 


The γάρ (8 BLA) would easily be smoothed into δέ (A CP), or omitted 
as difficult (D). Versions and Fathers support all three readings. WAI. and 
RV. adopt γάρ. 


τὴν ἀγαθὴν μερίδα. “The good part.” No comparison is 
stated ; but it is implied that Martha’s choice is inferior. In com- 
parison with Mary’s it cannot be called “the good part,” or “the 
one thing” necessary, although it is not condemned as bad. Her 
distracting anxiety was the outcome of affection. ae pars 
Marthe non reprehenditur, sed Mariz laudatur (Bede). Con- 
firmata Mariz tmmunitas (Beng.). Comp. Jn. vi. 27. 


‘Comp. Lucian, “Βαϊ what if a guest at the same table neglects all that great 
variety of dishes, and chooses from those that are nearest to him one that suffices 
for his need, and is content with that alone, without even looking at all the rest, 
is not he the stronger and the better man?” (Cynic. 7). 





X. 42.) JOURNEYINGS TOWARDS JERUSALEM 293 


ἥτις οὐκ ἀφαιρεθήσεται αὐτῆς. ‘Which is of such a character 

as not to be taken away from her.” Activa vita cum corpore deficit. 

Quis enim in externa patria panem esurienti porrigat, ubi nemo sitit? 

quis mortuum sepeliat, ubi nemo moritur? Contemplativa autem hic 

incipitur, ut in celesti patria perficiatur (Greg. Magn. in Ezech, 
1 34): 

The omission of the prep. before the gen. (δ BDL, δὲ ae, #//¢ bilg) is 

unusual. Hence AC PIA εἰς. insert ἀπ᾽ before αὐτῆς (ab ea Vulg. ἢ. 


In this narrative of the two sisters in the unnamed village Lk. unconsciously 
supplies historical support to the Johannine account of the raising of Lazarus, 
If that miracle is to be successfully discredited, it is necessary to weaken the 
support which this narrative supplies. The Tiibingen school propose to resolve 
it into a parable, in which Martha represents Judaic Christianity, with its trust 
in the works of the Law; while Mary represents Pauline Christianity, reposing 
simply upon faith. Or, still more definitely, Martha is the impulsive Peter, 
Mary the philosophic Paul. But this is quite incredible. Even Lk. has not the 
literary skill to invent so exquisite a story for any purpose whatever. And 
Martha was not occupied with legal ceremonial, but with service in honour of 
Christ. This service was not condemned: it was her excitement and fault-find- 
ing that were rebuked. The story, whether an invention or not, is ill adapted 
to the purpose which is assumed as the cause of its production, 


XI. 1-18. §On Prayer. Lk. shows no knowledge of time or 
place, and it is possible that the paragraph ought to be placed 
earlier in the ministry. Mt. places the giving of the Lord’s Prayer 
much earlier, in the Sermon on the Mount (vi. 5-15). Both 
arrangements may be right. Christ may have delivered the Prayer 
once spontaneously to a large number of disciples, and again at 
the request of a disciple to a smaller group, who were not present 
on the first occasion. But if the Prayer was delivered only once, 
then it is Lk. rather than Mt. who gives the historic occasion 
(Neander, De Wette, Holtzmann, Weiss, Godet, etc. See Page, 
Lxpositor, 3rd series, vii. p. 433). Mt. might insert it to exemplify 
Christ’s teaching on prayer. Lk. would not invent this special 
incident. 

The section has three divisions, of which the second and third 
belong to the same occasion: the Lord’s Prayer (1-4); the Friend 
at Midnight (5-8); Exhortation to Perseverance in Prayer (9-13). 

1-4. The Lord’s Prayer. For abundant literature see Herzog, 
ive ive Dp. 7725 wemm, Jes; of Waz. wi. p: 337. ' For’ the 
liturgical use of the Prayer see D. Chr. Ant. li. p. 1056; Kraus, 
Real-Enc. d. Chr. Alt.i. p. 562. 


Note the marks of Luke’s style: ἐγένετο, ἐν τῷ εἶναι, εἶναι προσευχ ό- 
μενον, εἶπεν πρός, εἶπεν δέ, τὸ καθ᾽ ἡμέραν, αὐτοί, παντί. The last 
three, which are in the Prayer itself, point to the conclusion that at least some 
of the differences in wording between this form and that in Mt. are due to Lk.. 
and that the form in Mt. better represents the original, which would be ip 
Aramaic. The differences cannot be accounted for by independent translation 
The Greek of the two forms is too similar for that, especially in the use of the 





294 THE GOSPEL ACCORDING TO 5. LUKE [XI.1, 2, 


perplexing word ἐπιούσιος. Both Evangelists must have had the Prayer in 
Greek. F. H. Chase supposes that the disciples adapted the Prayer for use on 
special occasions, either by alterations or additions, and that doth forms exhibit 
the Prayer as changed for liturgical purposes, ἐπιούσιος being one of these later 
features (Zexts & Studies, vol. i. No. 3, Camb. 1891). 


1. προσευχόμενον. See Introd. § 6.i.b. That this was at dawn, 
or at one of the usual hours of prayer, is conjecture. Nothing is 
known of a form of prayer taught by the Baptist; but Rabbis 
sometimes drew up such forms for their disciples. 

2. εἶπεν δὲ αὐτοῖς. The disciple had said δίδαξον ἡμᾶς, and 
Jesus includes all in His reply. 


After προσεύχησθε D inserts much from Mt. vi. 7, and in the Lat. has the 
form multiloguentza for multiloguium : putant enim guidam quia in multilo- 
quentia sua exandzentur, 


Πάτερ. There is little doubt that the texts of Lk. which give 
the more full form of the Prayer have been assimilated to Mt. by 
inserting the three clauses which Lk. omits. The temptation to 
supply supposed deficiencies would be very strong ; for the copyists 
would be familiar with the liturgical use of the longer form, and 
would regard the abbreviation of such a prayer as intolerable. The 
widespread omission is inexplicable, if the three clauses are genuine; 
the widespread insertion is quite intelligible, if they are not. The 
express testimony of Origen, that in the texts of Lk. known to him 
the clauses were wanting, would in itself be almost conclusive ; and 
about the second and third omitted clauses we have the express 
testimony of Augustine also (Zuchir. cxvi.: see Wordsworth’s 
Vulg. zz doco). Syr-Sin. has “ Father, hallowed be Thy name. And 
Thy Kingdom come. And give us the continual bread of every day. 
And forgive us our sins; azd we also, we forgive everyone who is 
indebted tous. And lead us not into temptation.” A few authori- 
ties, which omit the rest, add ἡμῶν to Πάτερ, and four have sancte 
for noster (ac ff,i). D.C.G. artt. “Prayer” and “ Lord’s Prayer.” 

In O.T. God is seldom spoken of as a Father, and then in 
reference to the nation (Deut. xxxii. 6; Is. xiii. 16; Jer. 111. 4, 19, 
xxxi. 9; Mal. i. 6, ii. 10), not to the individual. In this, as in 
many things, the Apocrypha links O.T. with N.T. Individuals 
begin to speak of God as their Father (Wisd. ii. 16, xiv. 3; Ecclus. 
xxill. 1. 4, li, 10; Tobit xiii. 4; 3 Mac. vi. 3), but without showing 


1 For the details of the evidence see Sanday, Aff. ad N.7. p. 119. In 
general it is NBL, Vulg. Arm., Orig. Tert., which omit the clauses in ques- 
tion ; but & is on the other side with regard to γενηθήτω τὸ θέλημά σου, K.T.r. 
Other authorities omit one or more of the clauses. Those which contain the 
clauses vary as to the wording of the first two. ‘‘ Neither accident nor intention 
can adequately account for such clear evidence as there is in favour of so large an 
omission, if S. Luke’s Gospel had originally contained the clauses in question” 
(Hammond, 7extual Criticism applied to N.T. p. 83, Oxford, 1890). 





XI. 2, 3.] JOURNEYINGS TOWARDS JERUSALEM 295 


what right they have to consider themselves sons rather than 
servants. Christ gave His disciples ἐξουσίαν τέκνα Θεοῦ γενέσθαι 
(Jn. i. 12; comp. 111. 3; Rom. viii. 23; Gal. iv. 5). But we must 
notice how entirely free from Jewish elements the Prayer is. It is 
not addressed to the “Lord God of Israel,” nor does it ask for 
blessings upon Israel. See Latham, /astor Pastorum, p. 416. 

ἁγιασθήτω. “Let it be acknowledged to be holy, treated as 
holy, venerated.” Comp. 1 Pet. ili. 15; Is. xxix. 23; Ezek. xx. 41, 
XXXViil. 23 ; Ecclus. xxxiil. (xxxvi.) 4. 

τὸ ὄνομά σους A Common expression in both O.T. and N.T. 
It is not a mere periphrasis for God. It suggests His revealed 
attributes and His relation to us. Comp. οἱ ἀγαπῶντες τὸ ὄνομά 
σου (Ps. v. 12); οἱ γιγνώσκοντες τὸ ὄνομά σου (Ps. ix. 11) ; οὐ BeBy- 
λώσεις τὸ ὄνομα τὸ ἅγιον (Lev. ΧΥ111. 21). It is freq. in Ps. Sol. (v. 1, 
Vii. 5, Viil. 31, 1x. 18, xv. 4, etc.). Codex D adds to this petition 
the words ἐφ᾽ ἡμᾶς, super nos, which may be an independent addi- 
tion, or a survival of the petition for the coming of the Spirit of 
which there are traces elsewhere.! 

ἐλθάτω ἡ βασιλεία σου. It is asserted that in bibl. Grk. βασι- 
λεία is the abstract noun, not of βασιλεύς, but of κύριος, and should 
therefore be rendered ‘‘dominion” rather than “‘kingdom.” Had 
“kingdom” been meant, βασίλειον would have been more distinct, 
a word current then, and still the only designation in modern 
Greek. The petition therefore means, “Thy sway be extended 
from heaven to this world (now ruled by the adversary), so as to 
extirpate wickedness.” See A. N. Jannaris in Contemp. Rev. 
Oct. 1894, p. 585. For Rabbinical parallels to these first two 
petitions see Wetst. on Mt. vi. 9, 10. 


For such mixed forms as ἐλθάτω, which is specially common, see on i. 59. 


8. From prayers for the glory of God and the highest good of 
all we pass on to personal needs. 

τὸν ἐπιούσιον. We are still in ignorance as to the origin and 
exact meaning of this remarkable word. It appears here first in 
Greek literature, and is the only epithet in the whole Prayer. And 
it is possible that in the original Aramaic form there was nothing 


1 There is evidence from Tertullian (Adv. Marc. iv. 26), from Gregory 
Nyssen (De Orat. Dom. ed. Krabinger, p. 60), and from an important cursive 
(Cod. Ev. 604 = 700 Gregory), elaborately edited by Hoskier (1890), that the 
Lord’s Prayer in Lk. sometimes contained a petition for the gift of the Spirit, 
instead either of ‘‘ Thy kingdom come” or of ‘Hallowed be Thy name.” In 
Gregory and Cod. Εν. 604 the petition runs thus: ᾿Ελθέτω τὸ πνεῦμά σου [τὸ 
ἅγιον] ἐφ᾽ ἡμᾶς καὶ καθαρισάτω ἡμᾶς ; but in Gregory τὸ ἅγιον is doubtful. This 
addition may have been made when the Prayer was used at the laying on of 
hands, and thus have got into some texts of Lk. Chase in 7 χές & Studies, 
i. 3, p. 28. The ἐφ᾽ ἡμᾶς of D may have come from this addition. Comp. Zz 
uns komme dein Reich, 


296 THE GOSPEL ACCORDING TO S. LUKE [XL 8. 


equivalent to it. The presence of the ε (ἐπιούσιος, not ἐπούσιος) 
makes the derivation from ἐπεῖναι, ἐπών, or ἐπί and οὐσία very 
doubtful. With Grotius, Scaliger, Wetstein, Fritzsche, Winer, 
Meyer, Bishop Lightfoot, and others, we may suppose that ἐπιούσιος 
comes from ἐπιών, perhaps with special reference to ἡ ἐπιοῦσα, “ the 
coming day.” The testimony of the most ancient Versions is 
strongly in favour of the derivation from ἐπιέναι and of a meaning 
having reference to “me, whether “of to-morrow,” or “that 
cometh,” or “for the coming day,” or “daily,” “continual,” or 
‘for the day.” 

Jerome found guotidianum as the translation both in Mt. and Lk. He sub- 
stituted sufersubstantialem in Mt. and left guotzdianum in Lk., thus producing 
a widespread impression that the Evangelists use different words. Cod. Gall. 
has supersubstantialem in Lk. See Lft. On a Fresh Revision of the N.T. 
App. i. pp. 218-260, 3rd ed. For the other views see McClellan, Zhe N.7. 
pp. 632-647. Chase confirms Lft., and contends that (1) This petition refers to 
bodily needs ; (2) The epithet is temporal, not qualitative ; (3) The epithet is 
not part of the original form of the petition, and is due to liturgical use ; (4) All 
the phenomena may be reasonably explained if we assume that the clause origin- 
ally was ‘‘Give us our (07 the) bread of the day” (Zexts & Studies, 1. 3, 
Pp. 42-53), See Deissmann, Azb/e Studies, p. 214. 

Jannaris contends that the word has nothing to do with time atall. He 
points to the use in LXX of περιούσιος in the sense of ““ constituting a property ” 
(Exod. xix. 5; Deut. vii. 6, xiv. 2, xxvi. 18), as obviously coined from περιου- 
σία, ‘‘ wealth, abundance,” for the translation of the Hebrew segud/a. And he 
interprets, ‘‘ Ask not for bread περιούσιον, to be treasured up as wealth (segudla, 
θησαυρός), but for bread ἐπιούσιον, mere bread.” Accordingly the term ἐπιού- 
σιος is a new formation coined for the purpose, on the analogy of, and as a direct 
allusion and contrast to, περιούσιος, that is, intended to imply the opposite 
meaning. He considers that the formation περιούσιος was apparently facilitated 
by the existence of such words as πλούσιος, ἑκούσιος, ἐθελούσιος, and that it was 
the existence of περιούσιος which produced the form ἐπιούσιος instead of ἐπούσιος. 


So also in the main Tholuck,. 

δίδου ἡμῖν. ‘Continually give to us,” instead of δός in Mt. 
The change of tense brings with it a corresponding change of 
adverb: δίδου ἡμῖν τὸ Ka? ἡμέραν for δὸς ἡμῖν σήμερον : “ continually 
give day by day” for “Give once for all to-day.” In N.T. τὸ καθ᾽ 
ἡμέραν is peculiar to Lk. (xix. 47; Acts xvii. 11). This fact and 
the insertion of his favourite παντί with ὀφείλοντι, and the substi- 
tution of his favourite καὶ αὐτοί for καὶ ἡμεῖς with ἀφίομεν, incline 
us to believe that some of the differences between this form of the 
Prayer and that in Mt. are due to Lk. himself. The petition in 
Lk. embraces more than the petition in Mt. In Mt. we pray, 
“Give us to-day our bread for the coming day,” which in the morn- 
ing would mean the bread for that day, and in the evening the 
bread for the next day. In Lk. we pray, “Continually give us 
day by day our bread for the coming day.” One stage in advance 
is asked for, but no more: “one step enough for me.” 


D here has σήμερον, and most Latin texts have ode. But Codd. Amiat 
Gat. Turon. Germ. 2 support τὸ καθ᾽ ἡμέραν with cotidie or guotidie, 





| 





ΧΙ. 4.] JOURNEYINGS TOWARDS JERUSALEM 297 


4. τὰς ἁμαρτίας ἡμῶν. Mt. has τὰ ὀφειλήματα ἡμῶν, and there 
is reason for believing that Mt. is here closer to the Aramaic 
original. The ὀφείλοντι of Lk. points to this, and so does τὴν 
ὀφειλὴν ἡμῶν in the Didaché (vii. 2). Anyone accustomed to LXX 
would be likely to prefer the familiar ἄφες τὰς ἁμαρτίας (Ps. xxiv. 18; 
comp. Num. xiv. 19; Ex. xxxil, 32; Gen. 1. 17), even if less literal. 
Moreover, ὀφειλήματα would be more likely to be misunderstood 
by Gentile readers. 

καὶ yap αὐτοὶ ἀφίομεν. For this Mt. has ὡς καὶ ἡμεῖς ἀφήκαμεν. 
The Old Syriac has the future in both Mt. and Lk., and in Lk. it 
has what may be the original form of the petition: ‘ Remit to us, 
and we also will remit.” ‘Tertullian seems to have had the future 
in his mind when he wrote Dedbitoribus denique dimissuros nos in 
oratione profitemur (De Pudic. ii.). If this is correct, ἀφίομεν is 
closer to the original than ἀφήκαμεν is. But the connexion is the 
same, whether we ask for forgiveness because we Aave forgiven, or 
because we do forgive, or because we we// forgive. It was a Jewish 
saying, Dies expiationis non expiationis donec cum proximis in gratiam 
redterts. 


The form ἀφίω is found Mk. i. 34, xi. 16; Rev. xi. 9. Comp. συνίω, Mt. 
xiii. 13 ; WH. ii. App. p. 167. 


παντὶ ὀφείλοντι ἡμῖν. Here the τοῖς ὀφειλέταις ἡμῶν vt Mt. looks 
more like the original form, as being simpler. The introduction 
of παντί is in harmony with Lk.’s usage: see on Vi. 30, Vil. 35, ΙΧ. 43. 

εἰσενέγκῃς. ‘‘ Bring into.” The verb occurs five times in Lk. 
(v. 18, 19, xii. 11; Acts xvii. 20) and thrice elsewhere (Mt. vi. 13 ; 
1 Tim. vi. 7; Heb. xiii. 11) ; and everywhere, except in the Lord’s 
Prayer, it is rendered in AV. by “bring,” not “lead.” In Lk. 
εἰσάγειν is also very common (ii. 27, xiv. 21, xxil. 54; Acts vil. 45, 
ix. 8, etc.). The latter word implies guidance more strongly than 
εἰσφέρειν does. For examples of the petition comp. xxil. 40, 46; 
Mk. xiv. 38; Mt. xxvi. 41. The inconsistency between this peti- 
tion and Jas. i. 2 is only apparent, not real. This petition refers 
especially to the internal solicitations of the devil, as is shown by 
the second half of it, as given in Mt., “but deliver us from the evil 
one.”1 5. James refers chiefly to external trials, such as poverty 
of intellect (i. 5), or of substance (i. 9), or persecution (il. 6, 7). 
Moreover, there is no inconsistency in rejoicing in temptations 
when God in His wisdom allows them to molest us, and yet pray- 
ing to be preserved from such trials, because of our natural weak- 
ness. Aug. Zp. cxxi. 14, cxlv. 7, 8; Hooker, Eccles. Pol. v. 48. 13. 


1 Gregory Nyssen goes so far as to make ὁ πειρασμός a name for the devil : 
ἄρα ὁ πειρασμός τε Kal ὁ πονηρὸς ἕν τι καὶ κατὰ THY σημασίαν ἐστί (De Orat. 
Dom. v., Migne, xliv. 1192). So also Nilus, the friend and pupil οὗ Chrysos- 
tom; πειρασμὸς μὲν λέγεται Kal αὐτὸς ὁ διάβολος (Zp. 1., Migne, Ixxix. 573). 





298 THE GOSPEL ACCORDING TO S. LUKE [XI. 4-6. 


There is a very early Latin gloss on me os znducas which found its way into 
the text of the Prayer itself. Qzzs mom sinet nos deduct in temptationem? asks 
Tertullian (4dv. Alarcion. iv. 26). Ne patiaris mos induct, or me passus fueris 
induct nos, is Cyprian’s form (De Dom. Orat. xxv.). Augustine says, 27 2 pre- 
cando ita dicunt, Ne nos patiaris induct in temptationem (De Serm. Dom. ix. 30, 
Migne, xxxiv. 1282 ; De Dono Persev. Migne, xlv. 1000). And several MSS. of 
the Old Latin have these or similar readings (Old Latin Bzblical Texts, No. ii. 
Oxford, 1886, p. 32). Dionysius of Alexandria explains the petition as meaning 
this: καὶ δὴ καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, τοῦτ᾽ ἐστι μὴ ἐάσῃς ἡμᾶς 
ἐμπεσεῖν εἰς πειρασμόν (Migne, x. 1601). Evidently the idea of God’s leading 
us into temptation was from early times felt to be a difficulty; and this gloss 
may have been used first in private prayer, then in the liturgies, and thence have 
found its way into Latin texts of the Gospels. 

Jannaris contends that this is not a gloss, but a correct translation of the 
Greek. He holds that in the time of Christ the active of this verb was fast 
acquiring the force of the middle, and that εἰσενεγκεῖν = εἰσενέγκασθαι, ‘to 
have one brought into.” The petition then means, ‘‘ Have us not brought into 
temptation.” And he suggests that the true reading may be the middle, εἰσε- 
véyky, to which s has been added by a mistake. The evidence, however, is too 
uniform for that to be probable. 

There is yet another gloss, which probably has the same origin, viz. the 
wish to avoid the difficulty of the thought that God leads us into temptation : 
ne inducas nos in temptationem quam ferre non possumus (Jerome 2722 Ezech. 
xlviii. 16; comp. Hilary zz Ps. cxvili.). Pseudo-Augustine combines the 
two: ne patiaris nos induct in temptationem quam ferre non possumus (Serm. 
Ixxxiv.). ‘‘ The fact that these glosses occur in writers who are separated from 
each other in time and circumstance, and that they are found in Liturgies be- 
longing to different families, shows very clearly that they must be due to very 
early liturgical usage” (Chase, pp. 63-69). That Lk. omitted ἀλλὰ ῥῦσαι 
ἡμᾶς ἀπὸ τοῦ πονηροῦ because he saw that deliverance from the tempter is in- 
cluded in preservation from temptation, is less probable than that this clause 
was wanting (very possibly for this reason) in the liturgical form which he 
gives. All authorities here, and the best authorities in Mt., omit the doxology, 
which is no doubt a liturgical addition to the Prayer. See Treg. on Mt. 
vi. 13; Hastings, D.C.G. art. ““ Doxology.” 


5-8. §The Parable of the Friend at Midnight. This parable 
is parallel to that of the Unjust Judge (xviii. 1-8). Both of 
them are peculiar to Lk., whose Gospel is in a special sense 
the Gospel of Prayer; and they both teach that prayer must 
be importunate and persevering. So far as they differ, the one 
shows that prayer is never out of season, the other that it is sure 
to bring a blessing and not a curse. 

5,6. Tis ἐξ ὑμῶν. The sentence is irregularly constructed: 
(1) the interrogative is lost in the prolongation of the sentence; 
(2) the future (ἕξει, πορεύσεται) drifts into the deliberative subjunc- 
tive (εἴπῃ), which in some texts has been corrected to the future 
(ἐρεῖ). Excepting Mt. vi. 27, ris ἐξ ὑμῶν is peculiar to Lk. (xii. 
25, xiv. 28, xv. 4, xvii. 7). Win. xli. 4. b, p. 357. Excepting Mk. 
ΧΙ], 35, μεσονύκτιον is peculiar to Lk. (Acts xvi. 25, xx. 7). In 
the East it is common to travel by night to avoid the heat. 

Φίλε, χρῆσόν μοι τρεῖς ἄρτου. As distinct from δανείζω (“1 
lend on interest” as a matter of business), κίχρημι, which occurs 





XI. 6-11.) JOURNEYINGS TOWARDS JERUSALEM 299 


here only in N.T., is “I allow the use of” as a friendly act. There 
is no need to seek any meaning in the number three. For παρα- 
τίθημι of food comp. ix. 16; Mk. vi. 41, viii. 6. 

7. Μή μοι κόπους πάρεχε. It is the trouble that he minds, not 
the parting with the bread. When he has once got up (ἀναστάς, 
ver. 8), he gives him as much as he wants. For κόπους παρέχειν 
comp. Mt. xxvi. 10; Mk. xiv. 6; Gal. vi. 17; and for κόπος see 
Lft. Epp. p. 26. 


pet ἐμοῦ els τὴν κοίτην εἰσίν. Prep. of motion after verb of rest; 
comp. Mk. [ii. 1], x. 10; Acts viii. 40: and plur. verb after neut. plur., 
the persons being animate ; comp. Mt. x. 21; Mk. iii. 11, v. 13. Win. 1. 


4. Ὁ, pp. 516, 518, lvili. 3. β, p. 646. 

8. εἰ καί. As distinct from καὶ εἰ, εἰ καί implies that the supposition 
is a fact, “although”: xviii. 4; 2 Cor. xii. 11, vil. 8; 1 Pet. iii. 14. For 
εἰ καὶ . . . ye comp. xvilil. 4, 5; Win. lil. 7. b, p. 554. 

οὐ δώσει. ‘* Will refuse to rise and give.” The negative is part of the 
verb and is not affected by the εἰ. Otherwise we should have had μή: xvi. 31, 
xviii. 4; Rom. viii. 9; Mt. xxvi. 42; 1 Cor. vii. 9. The use is classical. 
Soph. 47. 1131. Simcox, Lang. of N.T. p. 184; Win. lv. 2. c, p. 599. 

διά ye. In N.T. ye is rare, except as strengthening other particles: 
XVili. 5; 1 Cor. iv. 8: ‘* At least because of.” 


ἀναίδιαν. “Absence of αἰδώς, shamelessness”; Ecclus. xxv. 
22; here only in N.T. 

9-13. Exhortation to Perseverance in Prayer, based on the 
preceding parable and confirmed (11-13) by personal experience. 
Mt. has the same almost verbatim as part of the Sermon on the 
Mount (vii. 7-11). 

9. Κἀγὼ ὑμῖν λέγω. “7 4150 say to you”: the ἐγώ is emphatic 
by being expressed, the ὑμῖν by position; contrast ver. 8, and 
see on xvi. 9. The parable teaches them; /esvs also teaches 
them. The parable shows how the urgent supplicant fared ; the 
disciples may know how /fey will fare. The three commands are 
obviously taken from the parable, and they form a climax of in- 
creasing earnestness. They are all pres. imperat. ‘“ Continue 
asking, seeking, knocking.” Comp. Jn. xvi. 24; Mt. xxi. 22; Mk. 
ΧΙ 24. : 

10. λαμβάνει. . . εὑρίσκει. The parallel with ver. 9 would 
be more exact if these two verbs, as well as ἀνοιγήσεται, were 
futures. But here, as in Mt. vii. 8, ἀνοίγεται (BD) is possibly 
the true reading 

11. τὸν πατέρα. ‘As being his father.” Mt. has ἄνθρωπος, 
“as a human being,” or (more simply) ‘‘ person.” The construc- 
tion is broken, and can scarcely be rendered literally. ‘Of which 
of you as being his father will the son ask for a fish? Will he 
for a fish hand him a serpent?” The question ought to have 
continued, “and for a fish receive a serpent”; but the abrupt 
change to the father’s side of the transaction is very emphatic. 


300 THE GOSPEL ACCORDING TO S. LUKE [XI. 11-13. 


For μή interrog. when a negative reply is expected comp. v. 34, X. 15, 
Xvil. 9, xxli. 35. Syr-Sin. omits “father” and inserts ‘‘ perhaps.” 

μὴ ἐπιδώσει. ‘ Will he give over, hand to him”: xxiv. 30, 42; 
Acts xv. 30. 


The text is confused, and it is doubtful whether we ought to have two 
pairs, as in Mt., or three. If two, they are not the same two as in Mt. 
There we have the loaf and the stone with the fish and the serpent. Here 
we have the fish and the serpent with the egg and the scorpion. But perhaps 
before these we ought to have the loaf and the stone, although B and some 
other authorities omit, The insertion from Mt., however, is more intelligible 
than the omission. 


12. σκορπίον. x. 19; Rev. ix. 3, 9, 10; Deut. viii. 15; Ezek. 
ii. 6. When its limbs are closed round it, it is egg-shaped. 
Bread, dried fish, and hardboiled eggs are ordinary food in the 
East. It is probable that some of these pairs, especially “ἃ stone 
for a loaf,” were proverbial expressions. ‘‘ A scorpion for a fish,” 
ἀντὶ πέρκης σκορπίον, seems to have been a Greek proverb. The 
meaning here is, that in answer to prayer God gives neither what 
is useless (a stone) nor what is harmful (a serpent or scorpion). 

18. πονηροὺ ὑπάρχοντες. ‘‘ Being evil from the first, evil 
already”: much stronger than ὄντες (Mt.). J//ustre testimonium 
de peccato originali (Beng.). See on vill. 41 and xxiii. 50. 

δόματα. Mt. vii. 11; Eph. iv. 8; Phil. iv. 17. The word is 
very freq. in LXX, where it represents ten different Hebrew 
words. 

ὁ ἐξ οὐρανοῦ. Pregnant construction for 6 ἐν οὐράνῳ ἐξ οὐρανοῦ 
δώσει: comp. ix. 61; Col. iv. 16. Win. Ixvi. 6, p. 784. With 
the assurance here given comp. αἰτείτω παρὰ τοῦ διδόντος Θεοῦ πᾶσιν 
ἁπλῶς καὶ μὴ ὀνειδίζοντος (Jas. i. 5). The change from ἐπιδώσει 
to δώσει in both Lk. and Mt. is noteworthy: the idea of “Παηά- 
ing over” would here be out of place. 

πνεῦμα ἅγιον. See on i. 15. Mt. has ἀγαθά: One of the 
latest maintainers of the theory that Lk. is strongly influenced by 
Ebionism, remarks on this difference between Mt. and Lk., 
“From this important deviation in Luke’s version of this passage 
we learn that the course of thought is from the material to the 
spiritual: temporal mercies, even daily bread, are transcended 
altogether. . . . This is one of the most important passages in 
Luke that can be cited in support of an Ebionite source for much 
of his Gospel.” This may well be correct: in which case the 
total amount of support is not strong. 


D and some other authorities have ἀγαθὸν δόμα here. Hence various 
conflations: πνεῦμα ἀγαθόν (1,8), bonum donum spiritus sancté (Aeth.). 
From donum datum (bcd ff,ilr), dona data (a5), spiritum bonum (Vulg.), 
spiritum bonum datum (E), etc. Assimilation to the first half of the verse 
is the source of corruption. Syr-Sin. has ‘‘ good things.” 








ΧΙ. 14-17.] JOURNEYINGS TOWARDS JERUSALEM 301 


14-26. The Dumb Demoniac and the Blasphemy of the 
Pharisees. Mt. xii. 22-30; Mk. ill. 19-27 may be parallels. 

14. δαιμόνιον κωφόν. The demon is called dumb because it 
made the man dumb: Mt. has τυφλὸν καὶ κωφόν. When the 
demon is cast out, it is the man who speaks, ἐλάλησεν ὃ κωφός. 
For éyéveto see p. 45. 

ἐθαύμασαν. Stupebant (a,il), odstupebant (Ὁ), stupuerunt (ff). 
Mt. has ἐξίσταντοιυ The combination of dumbness and blindness 
with possession made them suppose that no exorcist could succeed 
in such acase. Probably the man was deaf also, so that there 
seemed to be no avenue through which the exorcist could com- 
municate with a victim who could neither see him, nor hear him, 
nor reply to his manipulations. 

15. τινὲς δὲ ἐξ αὐτῶν εἶπαν. This is very vague. Mt. says 
ot Φαρισαῖοι, and Mk. still more definitely οἱ γραμματεῖς ot ἀπὸ 
᾿Ιεροσολύμων καταβάντες. They had probably come on purpose to 
watch Him and oppose Him. It was at Jerusalem about this time 
that they had said, “Thou art a Samaritan, and hast a devil,” and, 
“ He hath a devil, and is mad” (Jn. viii. 48, x. 20). 

Ἔν BeeLeBouA. “In the power of B.” The orthography, 
etymology, and application of the name are uncertain. Here, zz. 
18,19; Mt. x. 25, xii. 24, 27, 8B have Βεεζεβούλ, and B has this 
Mk. iii. 22. The word occurs nowhere else in N.T. and nowhere 
at all in ΟἽ. With the form Βεελζεβούλ comp. Βάαλ μυῖαν 
(2 Kings i. 2, 3, 6) and Mviay (Jos. Az. ix. 2. 1) for Beelzebub= 
“ Lord of flies.” But Βεελζεβούβ is found in no Greek MS. of 
N.T., and the form Bee/zebub owes its prevalence to the Vulgate ; 
but even there some MSS. have Jdee/zebu/. With the termination 
-BovB the connexion with the Ekronite god of flies must be 
abandoned. BeeAfeBovA may mean either, “ Lord of the dwelling,” 
7.6. of the heavenly habitation, or, “ Lord of dung,” z.e. of idolatrous 
abomination. ‘Lord of idols,” “ Prince of false gods,” comes close 
to “Prince of the demons.” D.Z&.? art. “Beelzebub.” It is un- 
certain whether the Jews identified Beelzebub with Satan, or 
believed him to be a subordinate evil power. Unless xii. 32 refers 
to later instances, Lk. mentions no more instances of the casting 
out of demons after this charge of casting them out by diabolical 
assistance. See Deissmann, Bible Studies, p. 331. 

16. πειράζοντες. ‘The demand for a mere wonder to compel 
conviction was a renewal of the third temptation (iv. g-12). Comp. 
Jn. 11. 18, vi. 30. See Martensen, Chr. Dogm. ὃ 105. 

17. τὰ διανοήματα. “ Thoughts,” not ‘ machinations,” a mean- 
ing which the word nowhere has. Here only in N.T., but freq 
in LXX and classical: Prov. xiv. 14, xv. 24; Is. lv. 9; Ezek. xiv. 
S04 seblat. Prof. 345.) Sym. 219: Ὁ. 

οἶκος ἐπὶ οἶκον. Mt. xi. 25 and Mk. iii. 25 do not prove that 





302 fHE GOSPEL ACCORDING TO 5. LUKE [XI 17-20. 


διαμερισθείς is here to be understood. In that case we should 
expect ἐφ᾽ ἑαυτόν or καθ᾽ ἑαυτοῦ rather than ἐπὶ οἶκον. Comp. 
πίπτειν ἐπί τι, Vill. 6, xiii. 4, xx. 18, xxiii. 30. It is better, with 
Vulg. (domus supra domum cadet) and Luth. (en Haus fallet tiber 
das andere), to keep closely to the Greek without reference to Mt. 
ΧΙ. 25 or Mk. ili. 25. We must therefore regard the clause as an 
enlargement of ἐρημοῦται : “house falleth on house”; or possibly 
“house after house falleth.” Comp. vats te νηὶ προσέπιπτε 
(Thuc. ii, 84. 3). Wetst. quotes πύργοι δὲ πύργοις ἐνέπιπτον 
(Aristid. Rhodiac. p. 544). In this way Lk. gives one example, a 
divided &:xgdom ; Mk. two, kingdom and house ; Mt. three, kingdom, 
city, and house. 


In class. Grk. ἐπί after verbs of falling, adding, and the like is commonly 
followed by the dat. In bibl. Greek the acc. is more common: λύπην ἐπὶ 
λύπην (Phil. ii. 27); λίθος ἐπὶ λίθον (Mt. xxiv. 2); ἀνομίαν ἐπὶ τὴν ἀνομίαν 
(Ps. Ixviii. 28) ; ἀγγελία ἐπὶ ἀγγελίαν (Ezek. vii. 26). In Is. xxviii. 10 we 
have both acc. and dat., θλίψιν ἐπὶ θλίψιν, ἐλπίδα ἐπ᾽ ἐλπίδι. 


18. εἰ δὲ καὶ 6 Σατανᾶς. Satan also is under the dominion of 
the same law, that division leads to destruction. The fondness 
of Lk. for δὲ καί is again manifest: see on iii. 9. Contrast εἰ 
καί in ver. 8. Here καί belongs to 6 Zar. and means “also.” 
Burton, ὃ 282. Mt. and Mk. here have simply καὶ εἰ. 

ὅτι λέγετε. Elliptical: ““Z use this language, because ye say,” 
etc. Comp. Mk. ili. 30, and see on vil. 47. 

19. An argumentum ad hominem. 

ot viol ὑμῶν. First with emphasis. See Acts xix. 13 and Jos. 
Ant. vill. 2. 5 for instances of Jewish exorcisms ; and comp. Azz. 
vi. 8.2; B. J. vii. 6. 3; Tobit viii. 1-3; Justin M. Z7y. Ixxxv.; 
Afol. ii. 6; τ Sam. xvi. 14, 23. 

20. εἰ δὲ ἐν δακτύλῳ Θεοῦ. As distinct from the charms and 
incantations used by Jewish exorcists, who did not rely simply 
upon the power of God. Mt. has ἐν πνεύματι Θεοῦ. Lk. seems 
to be fond of Hebraistic anthropomorphisms: i. 51, 66, 73. But 
it is not likely that “the jizger of God” indicates the ease with 
which it is done. Comp. Exod. viii. 19, xxxi. 18; Deut. ix. 10; 
Ps, viii. 4. See foot-note p. 473. 


ἔφθασεν ἐφ᾽ ὑμᾶς. In late Greek, φθάνω followed by a preposition 
commonly loses all notion of priority or surprise, and simply means ‘‘ arrive 
at, attain to”: Rom. ix. 31; Phil. iii. 16; 2 Cor. x. 14; 1 Thes. i. 16; 
Dan. iv. 19. In 1 Thes. iv. 15 it is not followed by a preposition, and that 
is perhaps the only passage in N.T. in which the notion of anticipating 
survives. Here Vulg. and many Lat. texts have prevenzt, while ag has 
anticipavit ; but many others have Zervenzt, and ἃ has adpropinguavit. 


1 The ἐγώ after ef δέ (D) or after Θεοῦ (BC LR) is of doubtful authority: 
in the one case it probably comes from ver. 19, in the other it may come from 
Mt. xii. 28. 








XI. 21-28.] JOURNEYINGS TOWARDS JERUSALEM 303 


21. ὅταν ὁ ἰσχυρὸς καθωπλισμένος. Here Lk. is very different 
from Mt. xii. 29 and Mk. ili. 27, while they resemble one another. 
“The strong one” is Satan, and the parable is very like Is. xlix. 
24-26, which may be the source of it. Luther is certainly wrong 
in translating, Wenn ein starker Gewapneter: καθωπλισμένος is an 
epithet of 6 ἰσχυρός. Coverdale is similar: ‘‘a stronge harnessed 
man.” RV. restores the much ignored article: “¢e strong man 
fully armed.” 

τὴν ἑαυτοῦ αὐλήν. “ His own homestead.” Mt. and Mk. have 
οἰκίαν. Comp. Mt. xxvi. 3, 58; Mk. xiv. 54, xv. 16; Jn. xviii. 15. 
Meyer contends that in all these places αὐλή retains its meaning 
of “court, courtyard,” as in Mt. xxvi. 69; Mk. xiv. 66; Lk. 
xxii. 55. But there is no hint here that ‘our Lord encountered 
Satan in the αὐλή of the High Priest.” For τὰ ὑπάρχοντα see on 
vill. 3: substantia ejus (d), facultates ejus (a,c), ea gue possidet 
(Vulg.). Mt. and Mk. have τὰ σκεύη. 


22, ἐπὰν δέ. Note the change from ὅταν with pres. subj. to ἐπάν with 
aor. sub., and comp. χρὴ δὲ, ὅταν μὲν τιθῆσθε τοὺς νόμους. . . σκόπειν, 
ἐπειδὰν δὲ θῆσθε, φυλάττειν (Dem. p. 525, 11) ; ‘‘ whenever you ave enact- 
ing... after you have enacted.” So here: ‘‘ AM the while that the 
strong man is on guard . . . but afver a stronger has come.” In ver. 34 
both ὅταν and ἐπάν have pres. subj.; in Mt. ii. 8 ἐπάν has aor. subj.; and 
ἐπάν occurs nowhere else in N.T. 


ἰσχυρότερος αὐτοῦ ἐπελθών. This is Christ: ἀπεκδυσάμενος τὰς 
ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας αὐτούς 
(Col. ii. 15). For ἐπέρχομαι in a hostile sense comp. 1 Sam. 
πα 25 MOM. 7... Mio 136, XX. ΟἹ. ¢Sece,onvinigs. eMeresMt 
and Mk. have εἰσελθών. 

τὴν πανοπλίαν αὐτοῦ αἴρει ἐφ᾽ ἡ ἐπεποίθει. Because it had been 
so efficacious. Comp. Eph. vi. 11. 

τὰ σκῦλα αὐτοῦ. Bengel explains, gue Satanas genert humano 
eripuerat, identifying τὰ σκῦλα with τὰ ὑπάρχοντα (ver. 21: Comp. 
Esth. iil. 13). But τὰ σκῦλα may be identified with τὴν πανοπλίαν. 
In either case Christ makes the powers of hell work together for the 
good of the faithful. Some who identify τὰ σκῦλα with ra ὑπάρχοντα 
interpret both of the souls which Satan has taken captive, and 
especially of demoniacs. Comp. τῶν ἰσχυρῶν peptet σκῦλα (Is. lili. 12). 

28. ὃ μὴ Gv per ἐμοῦ κατ᾽ ἐμοῦ ἐστίν. Verbatim as Mt. xii. 30. 
The connexion with what precedes seems to be that the contest 
between Christ and Satan is such that no one can be neutral. 
But that the warning is specially addressed to those who accused 
Him of having Beelzebub as an ally (ver. 15), or who demanded 
a sign (ver. 16), is less evident. See on ix. 50 

συνάγων. Comp. ili. 17, xii. 17, 18. But the metaphor is 
perhaps not from gathering seed and fruit, but from collecting a 
flock of sheep, or a band of followers, Comp. συνάγει τοὺς 





304 THE GOSPEL ACCORDING ΤῸ 5. LUKE [XI. 23-25. 


ἐσκορπισμένους (Artem. Oneir. i. 56. 1). Hillel had said, ‘‘ Whoso 
revileth the Name, his name perisheth; and whoso doth not in- 
crease it, diminisheth.” 


σκορπίζει. Ionic and Hellenistic for the more classical σκεδάννυμι ; 
comp. Jn. x. 12, xvi. 32; I Mac. vi. 54; 2 Sam. xxii. 15. 


24-26. Almost verbatim as Mt. xil. 43-45, where see Alford. It 
is not likely that there is any reference to the success of the Jewish 
exorcists, as being only temporary, and leading to an aggravation 
of the evil. The disastrous conclusion is the result, not of the 
imperfect methods of the exorcist, but of the misconduct of the 
exorcized. The case of a demoniac who is cured and then allows 
himself to become repossessed is made a parable to illustrate the 
case of a sinner who repents of his sins, but makes no effort to 
acquire holiness. Such an one proves the impossibility of being 
neutral. He flees from Satan without seeking Christ, and thus 
falls more hopelessly into the power of Satan again. 

24. τοῦ ἀνθρώπου. ‘The man” who had been afflicted by it. 

δι᾿ ἀνύδρων τόπων. “Through wazerless places” (Tyn. RV.). 
The wilderness is the reputed house of evil spirits ; Tobit viii. 3, 
where Vulg. has Angelus apprehendit demonium, et religavit tllud 
in deserto supertoris Aegyptt. Comp. Bar. iv. 35; Lev. xvi. 10; Is. 
xiii, 21; Rev. xviii. 2.1 Martensen, Chr. Dogm. § 103. 

ἀνάπαυσιν. “Cessation” from wandering (Gen. viii. 9): the 
demon seeks a soul to restin. In LXX ἀνάπαυσις is common of 
the sabbath-rest: Exod. xvi. 23, xxili. 12; Lev. xxiii. 3, etc. The 
punctuation is here uncertain. We may put no comma after ἀνά- 
mavow and make μὴ εὑρίσκον co-ordinate with ζητοῦν : “seeking rest 
and finding none.” This necessitates a full stop at εὑρίσκον and 
the admission of τότε before λέγει as genuine. But τότε (δ BL) 
is probably an insertion from Mt. xii. 44 (om. AC D R, Vulg. Aeth. 
Arm.) ; and, if it be omitted, we must place a comma after ἀνά- 
mavow and take μὴ εὑρίσκον with λέγει. This is to be preferred. 

μὴ εὑρίσκον [τότε] λέγει. “ Because he doth not find it [then] he 
saith.” 

εἰς τὸν οἶκόν μου ὅθεν ἐξῆλθον. He still calls it “my house.” No 
one else has taken it, and he was not driven out of it; he ‘‘ went 
out.” No mention is made of exorcism or expulsion. 

25. [σχολάζοντα]. This also may be an insertion fr. Mt., but 
the evidence is stronger than for τότε (SS BCL RIE, Aeth. flr). 
Tisch. omits; WH. bracket the word. If it is genuine, it is 
placed first as the main evil. It is “standing idle,” not occupied 


1 See Gregory Nazianzen’s interpretation of ‘‘ waterless places” as the un- 
baptized ; ‘‘dry of the divine stream” (Oration on Holy Baplism, xxxv. ; Post- 
Nicene Library, vii. Ὁ. 373). For the application of the parallel to the Jews, 
the Christian Church, and individuals, see Alford on Mt. xii. 44. 





XI. 25-27.] JOURNEYINGS TOWARDS JERUSALEM 305 


by any new tenant. The Holy Spirit has not been made a guest 
in place of the evil spirit. 

σεσαρωμένον καὶ κεκοσμημένον. Ready to attract any passer-by, 
however undesirable. The three participles form a climax, and 
perhaps refer to the physical and mental improvement in the man. 
There is much for the demon to ruin once more, but there is no 
protection against his return. He brings companions to share the 
enjoyment of this new work of destruction, and to make it complete 
and final. 


The verb capdw (cdpov=‘‘a broom ”) is a later form of calpw, and occurs 
again xv. 8. For κεκοσμημένον comp. Rev. xxi. 2. 


26. παραλαμβάνει. Comp. ix. 10, 28, xvili. 31; Acts xv. 39. 
Here again we have a climax. He brings additional spirits, more 
evil than himself, seven in number. Comp. the seven that went 
out from Mary of Magdala (viii. 2). Here in the best texts ἑπτά 
comes last, in Mt. first. In either case the word is emphatic. 
See Paschasius Radbertus on Mt. xii. 43, Migne, cxx. 478. 

εἰσελθόντα κατοικεῖ. ‘There is nothing to oppose them; “they 
enter in and settle there,” taking up a permanent abode: xiii. 4; 
Acts i. 19, 20, 11. 9, 14, iv. 16, etc. The verb is freq. in bibl. Grk., 
esp. in Acts and Apocalypse. In the Catholic and Pauline Epp. it 
is used of the Divine indwelling (Jas. iv. 5; 2 Pet. iii. 13; Eph. ii. 
17; Col. i. 19, 11. 9). Contrast παροικεῖν of a temporary sojourn 
(xxiv. 18; Heb. xi. 9; Gen. xxi. 23). In Gen. xxxvii. 1 both verbs 
occur. 

χείρονα τῶν πρώτων. The expression is proverbial ; Mt. xxvii. 64. 
Comp. 2 Pet. 11. 20; Heb. x. 29; Jn. v. 14. Lk. omits the words 
which show the primary application of the parable: Οὕτως ἔσται καὶ 
TH γενεᾷ ταύτῃ TH πονηρᾷ. ‘The worship of idols had been exorcized, 
but that demon had returned as the worship of the letter, and with 
it the demons of covetousness, hypocrisy, spiritual pride, uncharit- 
ableness, faithlessness, formalism, and fanaticism. 

27, 28. These two verses are peculiar to Lk., and illustrate his 
Gospel in its special character as the Gospel of Women. Christ’s 
Mother is once more declared by a woman to be blessed (1. 42), 
and Mary’s prophecy about herself begins to be fulfilled (i. 48). 
The originality of Christ’s reply guarantees its historical character. 
Such a comment is beyond the reach of an inventor. 

27. ταῦτας Apparently this refers to the parable about the 
demons. Perhaps the woman, who doubtless was a mother, had 
had experience of a lapsed penitent in her own family. ene senttt, 
sed muliebriter loguitur (Beng.). For a collection of similar sayings 
see Wetst. 


ἐπάρασα φωνήν. The expression is classical (Dem. De Cor. § 369, p. 
323: comp. vocem tollit, Hor. A. P. 93); in N.T. it is peculiar to Lk. (Acts 


20 





306 THE GOSPEL ACCORDING TO 5. LUKE [XI. 27-29. 


ii. 14, xiv. II, xxii. 22). But it is not rare in LXX (Judg. ii. 4, ix. 7; Ruth 
i. 9, 14; 2 Sam. xiii. 36). 


Μακαρία 7 κοιλία. Mt. xii. 46 tells us that it was at this moment 
that His Mother and His brethren were announced. ‘The sight of 
them may have suggested this woman’s exclamation. Lk. records 
their arrival earlier (vill. 19-21), but he gives no connecting link. 
Edersheim quotes a Rabbinical passage, in which Israel is repre- 
sented as breaking forth into these words on beholding the Messiah : 
“ Blessed the hour in which the Messiah was created ; blessed the 
womb whence He issued; blessed the generation that sees Him ; 
blessed the eye that is worthy to behold Him” (2. & T. ii. p. 
201). For κοιλία ΞΞ “womb” comp. i. 15, 41, 42, 44, ll. 21, XXill. 295 
Acts i: 2! xiv. iS: 

28. Μενοῦν. This compound particle sometimes confirms what 
is stated, “yea, verily” ; sometimes adds to what is said, with or 
without confirming it, but virtually correcting it: “‘yea rather,” 
“that may be true, but.” Here Jesus does not deny the woman’s 
statement, but He points out how inadequate it is. She has missed 
the main point. To be the Mother of Jesus implies no more than a 
share in His humanity. To hear and keep the word of God implies 
communion with what is Divine. The saying is similar to viii. 21. 
The relationship with Christ which brings blessedness is the spiritual 
one. For τὸν λόγον τοῦ Θεοῦ see On Vill. IT. 


Here and Phil. iii. 8 some authorities have μενοῦνγε (Rom. 1X) 50. Χ, 18); : 
but in N.T. μὲν οὖν is more common (Acts i. 18, v. 41, xiii. 4, xvil. 30, xxiii. 
22, xxvi. 9). In class Grk. neither form ever comes first in a sentence. Of 
the Lat. text Wordsworth says, Codzces hic tantum variant quantum vix alibi 
in evangelits in uno saltem vocabulo (Vulg. p. 388). Among the renderings 
are guippe enim, quippint, guinimmo, tmmo, manifestissime, etiam. Many 
omit the word. See Blass, Gv. p. 264. 


kat φυλάσσοντες. Comp. Jas. i. 22-25. S. James may have 
been present and heard this reply. He also says μακάριος is the 
man who hears and does τὸν λόγον. 

29-36. The Rebuke to those who Demanded a Sign (ver. 16). 
A longer account of the first half of the rebuke is given Mt. xii. 
39-42. 

29. Τῶν δὲ ὄχλων ἐπαθροιζομένων. Lk. once more notes how the 
multitude was attracted by Christ’s words and works: comp. ver. 
27, 1V. 42, ¥. Ly 1: D7, Vil. τὰς Vill. 4;) Togo, ἀπ ὙΠ 7a ΤῊΝ 
XIV. 25, XV. I, XVIli. 36, xix. 37, 48. The verb is a rare compound ; 
here only in bibl. Grk. For ἤρξατο λέγειν see on iv 21 and il. ὃ. 
To πονηρα Mt. adds καὶ μοιχαλίς. 

εἰ μὴ τὸ σημεῖον ᾿Ιωνᾶς At first sight Lk. appears to make the 
parallel between Jonah and Christ to consist solely in their preach: 
ing repentance. He omits the explanation that Jonah was a type 
of the burial and resurrection of Christ. But δοθήσεται and ἔσται 
show that this explanation is implied. Christ had for long been 





XI. 29-32.] JOURNEYINGS TOWARDS JERUSALEM 307 


preaching; yet He says, not that the sign has been given or is being 
given, but that it ska// be given. ‘The infallible sign is still in the 
future, viz. His resurrection. Nevertheless, even that ought not 
to be necessary ; for His teaching ought to have sufficed. Note 
the emphatic repetition of σημεῖον thrice in one verse.} 

Some have interpreted σημεῖον οὐ δοθήσεται as meaning, either 
that Jesus wrought no miracles, or that He refused to use them as 
credentials of His Divine mission. It is sufficient to point to ver. 
20, where Jesus appeals to His healing of a dumb and blind de- 
moniac as proof that He is bringing the kingdom of God to them. 
The demand for a sign and the refusal to give it are no evidence as 
to Christ’s working miracles and employing them as credentials. 
What was demanded was something quite different from wonders 
such as Prophets and (as the Jews believed) magicians had wrought. 
These scribes and Pharisees wanted direct testimony from God 
Himself respecting Jesus and His mission, such as a voice from 
heaven or a pillar of fire. His miracles left them still able to doubt, 
and they ask to be miraculously convinced. ‘This He refuses. See 
Neander; 4, 75 ( § 92,,Eng., trp. 144. 

81. βασίλισσα νότου. Lk. inserts this illustration between the 
two sayings about Jonah. Mt. keeps the two sayings about Jonah 
together. Lk. places the Ninevites after the Queen of Sheba either 
for chronology, or for effect, or both: their case was the stronger of 
the two. There is a threefold contrast in this illustration: (1) be- 
tween a heathen queen and the Jews ; (2) between the ends of the 
earth and here ; (3) between Solomon and the Son of Man. There 
may possibly be a fourth contrast between that enterprising woman 
and the mez of this generation implied in τῶν ἀνδρῶν, which is not 
in Mt. 

νότου. . . ἐκ τῶν περάτων τῆς γῆς. Sheba was in the southern 
part of Arabia, the modern Yemen, near the southern limits of the 
world as then known. Comp. Ps. 11. ὃ. 

πλεῖον Σολομῶνος. There is no need to understand σημεῖον : “a 
greater thing, something greater, than Solomon.” 

32. ἄνδρες Νινευεῖται. No article: “Men of Nineveh.” RV. 
retains “ Zze men of Nineveh.” 

εἰς TO κήρυγμα. “Jn accordance with the preaching” they re- 
pented ; ze. they turned towards it and conformed to it; comp. 
ἐζωγρημένοι ὑπ᾽ αὐτοῦ eis τὸ ἐκείνου θέλημα (2 Tim. 11. 26); or else, 
“out of regard to it” they repented; comp. οἵτινες ἐλάβετε τὸν 


1 Sanday inclines to the view that Mt. xii. 40 ‘fis a gloss which formed no 
art of the original saying, but was introduced, very naturally though erroneously, 
i the author of our present Gospel” (Bampton Lectures, 1893, p. 433). On 
the question whether Christ’s appeal to Jonah requires us to believe that the 
story of the whale is historical see Sanday’s Bampton Lectures, pp. 414-419 ; 
Gore’s Bampton Lectures, 1891, pp. 195-200; with the literature there quoted. 





308 THE GOSPEL ACCORDING TO 5. LUKE [XI. 32-365. 


νόμον eis διαταγὰς ἀγγέλων (Acts vii. 53); ὃ δεχόμενος δίκαιον εἰς 
ὄνομα δικαίου (Mt. x. 41). See on x. 13; and for κήρυγμα, as 
meaning the subject rather than the manner of preaching, see Lft 
Notes on Epp. p. τότ. 

33-36. ‘he Light of the inner Eye. There is no break in the 
discourse, and this should hardly be printed as a separate section: 
the connexion with what goes before is close. Christ is still con- 
tinuing His reply to those who had demanded a sign. ‘Those 
whose spiritual sight has not been darkened by indifference and 
impenitence have no need of a sign from heaven. Their whole 
soul is full of the light which is all around them, ready to be re- 
cognized and absorbed. This saying appears to have been part of 
Christ’s habitual teaching. Lk. gives it ina rather different form 
after the parable of the Sower (viii. 16-18). Mt. has it as part of 
the Sermon on the Mount (v. 15, vi. 22, 23), but does not repeat 
it here. Mk. has a portion of it after the parable of the Sower 
(iv. 21). See S. Cox in the Expositor, 2nd series, 1. p. 252. 

88. λύχνον ἅψας. See on vill. 16.—eis κρύπτην. “Into a vault, 
crypt, cellar.” But no ancient Version seems to give this render- 
ing, although Euthym. has τὴν ἀπόκρυφον οἰκίαν. Win. χχχῖν. 3. 
b, p. 298. For the word comp. Jos. 5. /. v. 7. 4; Athen. v. (iv.) 
205 A; and the Lat. crypfa; Suet. Cad. Ἰν111. ; Juv. v. 106. 

ὑπὸ τὸν μόδιον. “ Under che bushel,” 2.6. the one in the room, 
or in the house; as we say “‘¢he sofa, the shovel.” In capacity a 
modius is about a peck=16 sextarit or } μέδιμνος (comp. Nep. 
Att. ii.): elsewhere only Mt. v. 15; Mk. iv. 21. Syr-Sin. omits. 

84. ὁ λύχνος τοῦ σώματος. “The /amp of the body.” To trans- 
late λύχνος “candle” in ver. 33 and “light” in ver. 34 (Tyn. Cov. 
Cran. Gen. AV.) is disastrous. Vulg. has /ucerna in both; Wic. 
has “lanterne” in both, and Rhem. “candel” in both; RV. still 
better, “lamp” in both. D.C.G. art. “ Light.” 


ὅταν. . . ἐπάν. See on ver. 22. Here both are followed by the pres. 
subj., and there is no appreciable difference. 


ἁπλοῦς. ‘Free from distortion, normal, sound.”—ovnpés. 
“Diseased”: πονηρία ὀφθαλμῶν occurs Plat. Hip. min. 374 1). 
Comp. πονηρὰ ἕξις σώματος (Plat. Zim. 86 D) and the common 
phrase πονηρῶς ἔχει. Faith, when diseased, becomes the darkness 
of superstition ; just as the eye, when diseased, distorts and ob- 
scures. Comp. Mt. vi. 22, 23. 

35. σκόπει οὖν. Here, and not in the middle of ver. 34, the 
meaning passes from the eye of the body to the eye of the soul.? 

μὴ TO φῶς τὸ ἐν σοὶ σκότος ἐστίν. This happens when the eye 
of the soul is so diseased that it cannot receive any ray of Divine 


1 Comp. Seneca, Effugisse tenebras, bono lucis frut, non tenui visu clara 
prospicere, sed totum diem admittere. 








XI. 35-39.] JOURNEYINGS TOWARDS JERUSALEM 309 


truth. The μή is interrogative, and the indicative after it suggests 
that the case contemplated is an actual fact: “look whether it be 
not darkness” ; considera num, schaue ob wohl nicht. The vide ne 
of Vulg. is not exact. Comp. Gal. iv. 11; Thue. 111. 53. 2. Win. 
lvi. 2. a, p. 631; Simcox, Lang. of V.T. Ὁ. 109. 

36. The tautology is only apparent. In the protasis the em- 
phasis is on ὅλον, which is further explained by μὴ ἔχον μέρος τι σκο- 
τινόν : in the apodosis the emphasis is on φωτινόν, which is further 
explained by ὡς ὅταν ὁ λύχνος, κιτιλ. “If thy whole body... it 
shall be wholly γε} of light.” Complete illumination is illumina- 
tion indeed, and those who possess it have no need of a sign from 
heaven in order to recognize the truth. Syr-Sin. condenses. 

37-54. § The Invitation from a Pharisee. Christ’s Denuncia- 
tion of Pharisaic Formalism and Hypocrisy. A similar condemna- 
tion of the Pharisees is placed by Mt. somewhat later, and is given 
with great fulness (xxili.). If these sayings were uttered only once, 
we have not much material for determining which arrangement is 
more in accordance with fact. See on ver. 54. 

37. Ἐν δὲ τῷ λαλῆσαι. ‘Now after He had spoken” (aor.), 
rather than “ As He spake” (AV. RV.). See on iii. 21. There 
is nothing to show that the invitation was the result of what Christ 
had just been saying. Indeed, there may have been a consider- 
able interval between vv. 36 and 37. Syr-Sin. omits. 

ὅπως ἀριστήσῃ. Here, as in Jn. xxi. 12, 15, the early meal of 
breakfast or lunch is meant rather than dinner or supper: comp. 
xiv. 12; Mt. xxii. 4. At this time the first meal of all was called 
ἀκράτισμα. Becker, Charic/es, vi. excurs. i., Eng. tr. p. 240. 

38. ἐθαύμασεν. We are not told that he expressed his surprise. 
Jesus read his thoughts and answered them. Jesus had just come 
from contact with the multitude, and, moreover, He had been 
casting out a demon; and the Pharisee took for granted that He 
would purify Himself from any possible pollution before coming 
to table. This was not enjoined by the Law but by tradition, 
which the Pharisees tried to make binding upon all (Mk. vii. 3). 
This man’s wonder is evidence that his invitation was not a plot to 
obtain evidence against Jesus: he was not expecting any trans- 
gression. 

ἐβαπτίσθη. This need not be taken literally of bathing. Prob- 
ably no more than washing the hands is meant; and this often 
took place at table, the servants bringing water to each person. 
Edersh. Z. & T. ii. pp. 204-207. We may understand Christ’s 
omission to wash before coming to table, or refusal of the water 
offered to Him at table, as a protest against the attempt to ‘bind 
burdens” upon men, and to substitute trivialities for the weightier 
matters of the Law. Comp. Derenbourg, “st. de. da Pal. p. 134. 

39. εἶπεν δὲ ὁ Κύριος. The use of ὁ Κύριος here (see on v. 17 


310 THE GOSPEL ACCORDING TO S. LUKE [XxI. 39-41, 


and vii. 13) perhaps has special point. The Pharisee might regard 
Him as an ordinary guest; but He has a message to deliver to 
him. 

Νῦν. The meaning is not certain; but it probably refers to 
time, and is not merely concessive. ‘It was not so formerly, but 
this is the fact now.” Comp. 2 Cor. vii. 9 and Col. i. 24, where 
see Lft. Or, “Here we have a case in point.” Comp. 2 Kings 
vii. 6. Or, “This is what you as a matter of fact do,” in contrast 
to what you ought to do—djijy τὰ ἐνόντα δότε. With the whole 
saying comp. Mt xxiii. 25. For πίνακος Mt. has παροψίδος : comp. 
Mk. vi. 25; Mt. xiv. 8. 

τὸ δὲ ἔσωθεν ὑμῶν. Here the outside of the cup and platter is 
contrasted with the hearts of the Pharisees. In Mt. the point is 
that the outside of the vessels is kept clean, while the meat and 
drink in them are the proceeds of rapacity and the means of 
excess (ἀκρασίας). Comp. ἐν ποικιλίᾳ ἁμαρτιῶν καὶ ἀκρασίαις (Ps. 
Sol. iv. 3): amantes convivia devoratores gule (Assump. Moys. 
vii. 4). Here some make τὸ ἔσωθεν mean the inside of the vessels, 
and take ὑμῶν with ἁρπαγῆς «x. πονηρίας. But the position of ὑμῶν 
is conclusive against this. Others make τὸ ἔσωθεν ὑμῶν mean 
“your inward parts” in the literal sense. ‘You can keep the 
vessels from polluting the food ; but that will not prevent the food, 
which is already polluted by the way in which it was obtained, 
from filling you with uncleanness.” But this is not probable. 
For Jewish trifling about clean and unclean vessels see Schoettg. 
and Wetst. on Mt. xxiii. 25, 26; and for the moral sterility of such 
teaching, Pressensé, Le Siecle Apostolique, p. 90. 

40. ἄφρονες. A strong word: quite classical, but in N.T. 
almost confined to Lk (xii. 20) and Paul (Rom. ii. 20; 1 Cor. 
xv. 363 2 Cor. ΧΙ: τό; 19, ΧΙ ὁ, τα; Eph. νι τ. ) See on xxiveae). 

οὐχ 6 ποιήσας τὸ ἔξωθεν. This is almost certainly a question, 
“Not he who has done the outside has thereby done the inside,” 
makes sense, but it is harsh and hardly adequate. It is better with 
most Versions to make oik=xonne. “Did not God, who made 
the material universe, make men’s souls also?”! It is folly to be 
scrupulous about ποῦς material objects clean, while the soul is 
polluted with wickedness.? 

41. πλὴν τὰ ἐνόντα δότε ἐλεημοσύνην. The πλήν is here expans- 


1 We may get the same sense from the text of C DI and some cursives, 
which transpose ἔξωθεν and ἔσωθεν. So also from some Latin texts: monne gud 
(oe intertora et exteriora fecit (a), gui fectt guod intus est et quod forts est (ς 6) 

Ergo miser trepidas, ne stercore fada canino 

Atria displiceant ocules venientis amict, 

Ne perfusa luto sit porticus: et tamen uno 

Semodto scobis hxc emundat servulus unus. 

Illud non agztas, ut sanctam filius omni 

Adspiciat sine labe domum vitiogue carentem (Juv. xiv. 64). 





XI. 41-43. | JOURNEYINGS TOWARDS JERUSALEM 311 


ive and progressive, “only.” See on vi. 24. The meaning of 
τὰ ἐνόντα is much disputed, and the renderings vary greatly: gue 
sunt (Ὁ ἃ 5); ex his gue habetis (f); quod superest (Vulg.); ea gue 
penes vos sunt (Beza) ; guantum potestts (Grot.) ; von dem, das da ist 
(Luth.). Quod superest is impossible ; and the others are not very 
probable. Nor is it satisfactory to follow Erasmus, Schleiermacher, 
and others, and make the saying ironical: ‘‘ Give something to the 
poor out of your luxuries, and then (as you fancy) all your ἁρπαγή 
and πονηρία will be condoned.” According to this τὰ ἐνόντα means 
either what is in the cups and platters, or what is in your purses. 
And this is perhaps right, but without irony. ‘The contents of 
your cup and platter give ye in alms, and, lo, all things are clean 
to you,” z.e. benevolence is a better way of keeping meals free 
from defilement than scrupulous cleansing of vessels. We are 
told that this is “a peculiarly Ebionitic touch.” But it is very good 
Christianity. Others make τὰ ἐνόντα = τὸ ἔσωθεν : “As for that 
which is within you, as for the care of your souls, give alms.” See 
Expositor, 2nd series, v. p. 318. Or, “Give your souls as alms,” 
1.6. give not merely food or money, but your heart. Comp. δῷς 
πεινῶντι τὸν ἄρτον ἐκ ψυχῆς σου (Is. lviii. το). In any case, πάντα 
refers specially to the vessels used at meals. 7016} will not defile 
where benevolence prevails. With the passage as a whole comp. 
Mk. vii. 18, το and the Baptist’s commands (Lk. ili. rr). 

42, ἀλλὰ οὐαὶ ὑμῖν. ‘ But, far from acting thus and obtaining 
this blessing, a curse is upon you.” Rue is mentioned in the 
Talmud as a herb for which no tithe need be paid. 

mapépxeobe. ‘Ye pass by, neglect”: comp. xv. 29; Deut. 
XViil. 2; Jer. xxxiv. 18; Judith xi. 10; 1 Mac. il. 22. Elsewhere 
in N.T. it means “pass by” literally (xviii. 37; Acts xvi. 8), or 
pass yaways Penshe {χν1: 17, xx. 22, 52, δος): “Elere ΝΜ [55 
ἀφήκατε. 

τὴν κρίσιν. ‘The distinction between right and wrong, recti- 
tude, justice.” This use of κρίσις is Hebraistic; comp. Gen. 
Muli 19,025 Sels.very ΝΠ τ ix Sy Jer: xvii. 11 3/7) Macwvitar8: 

τὴν ἀγάπην τοῦ Θεοῦ. Here only does Lk. use the word ἀγάπη, 
which occurs once in Mt. (xxiv. 12), and not at allin Mk. It is 
fairly common in LXX, esp. in Cant. (ii. 4, 5, 7, etc.). 

κἀκεῖνα μὴ παρεῖναι. Their carefulness about trifles is not con- 
demned, but sanctioned. It is the neglect of essentials which is 
denounced as fatal. It is not correct to say that Christ abolished 
the ceremonial part of the Law while retaining the moral part: see 
Hort, /udaistic Christianity, pp. 3°, 31. 

48. ἀγαπᾶτε τὴν mpwroxabedpiav. “ Ye highly value (Jn. xii. 43) 
the first seat.” This was a semicircular bench round the ark, and 
facing the congregation. Edersh. 2. & TZ. i. p. 436. Comp 
xx. 46; Mt. xxii. 6; Mk. xii. 39. 


312 THE GOSPEL ACCORDING TO 5. LUKE |[XI. 43-47, 


Some Latin texts agree with C D in adding to this verse e¢ przmos discubi- 
tos in convivits (b1qr), or et prémos adcubztos tn cenis (d). 

44. ἐστὲ ὡς τὰ μνημεῖα τὰ ἄδηλα. ‘Whosoever in the open 
field toucheth a grave shall be unclean seven days” (Num. xix. 16). 
Hence the Jews were accustomed to whitewash such graves to 
make them conspicuous. People mixed freely with Pharisees, 
believing them to be good men, and unconsciously became infected 
with their vices, just as they sometimes walked over a hidden grave 
and were polluted without knowing it. In Mt. xxiii. 27 the 
Pharisees are compared to the whitewashed graves, which look 
clean and are inwardly foul. 

45. τῶν νομικῶν. See on vii. 30. Not all the Pharisees were 
professional students (νομικοῦ), or teachers of the Law (νομοδιδάσ- 
καλοὶ). 

καὶ ἡμᾶς ὑβρίζεις. “Thou insultest even us,” the better in- 
structed among the Pharisees. ‘The verb implies outrageous treat- 
ment (xviii. 32; Acts xiv. 5; Mt. xxi. 63.5 /Thes.aijj2)yand 
“‘reproachest” is hardly strong enough. Comp. ἐνυβρίζειν (Heb. 
x. 29). In class. Gk. ὑβρίζειν is commonly followed by εἰς, esp. in 
prose. ‘ Reproach” would be ὀνειδίζειν (Mt. xi. 20). 

46. There is a triplet of Woes against the lawyers (vv. 46, 47, 
52), as against the Pharisees (42, 43, 44). With this first Woe 
comp. Mt. xxiii. 4. In both passages φορτίον occurs ; and, as dis- 
tinct from βάρος and ὄγκος, it means that which a man is expected 
to bear (Mt. xi. 30). But Lk. shows his fondness for cognate 
words by writing φορτίζετε φορτία, while Mt. has δεσμεύουσιν 
φορτία. See on xxiii. 46, and comp. Gal. vi. 2. 

δυσβάστακτα. Prov. xxvii. 3. The word probably occurs here 
only in N.T., and has been inserted Mt. xxiii. 4 from here. The 
reference is to the intolerably burdensome interpretations by which 
the scribes augmented the written Law. They made it far more 
severe than it was intended to be, explaining every doubtful point 
in favour of rigorous ritualism. 

οὐ προσψαύετε. Touching with a view to removing seems to be 
meant ; but it may indicate that, while they were rigorous to others, 
they were evasive themselves. ‘They were scrupulous about their 
own traditions, but they did not keep the Law. It is not admis- 
sible, however, to interpret rots φορτίοις in a different way from 
φορτία δυσβάστακτα, making the latter refer to traditions, and τοῖς 
φορτίοις to the Law. Both mean the same, the force of the article 
being “the φορτία just mentioned.” Seeing that the νομικοί were 
not neglectful of traditions, τοῖς φορτίοις must mean the Law; and 
therefore φορτία δυσβάστακτα must have this meaning. 

47. Comp. Mt. xxiii. 30; Acts. vii. 52. 

οἰκοδομεῖτε TA μνημεῖα τῶν προφητῶν ot δὲ πατέρες ὑμῶν. “ Ve 
build the tombs of the prophets, zwz/e your fathers.” The “Tombs 











XI. 47-49.] JOURNEYINGS TOWARDS JERUSALEM 313 


of the Prophets,” near the top of the Mount of Olives, are still “an 
enigma to travellers and antiquarians.” All that can safely be 
asserted is that they are not the “‘ tombs of the prophets ” mentioned 
here. Robinson, es. tz Fad. 111. p. 254. 

48. μάρτυρές ἐστε kat συνευδοκεῖτε. ‘‘ Ye are witnesses and con- 
sent to”; or, “ Ye bear favourable witness to and approve”: not, 
“Ye bear witness ‘hat ye approve.”! Mt. has μαρτυρεῖτε only 
(xxiii. 31), which some texts introduce here (ACD). Comp. Saul, 
who was συνευδοκῶν to the murder of Stephen (Acts viii. 1). The 
ἄρα as first word is not classical: comp. Acts xi. 18. 

τῶν πατέρων ὑμῶν. Your fathers, morally as well as actually ; 
for you carry on and complete their evil deeds.” Externally the 
Pharisees seemed to honour the Prophets. Really they were dis- 
honouring them as much as those did who slew them; for they 
neglected the duties which the Prophets enjoined, and ignored 
their testimony to Christ. 

49. διὰ τοῦτο kai. ‘Because of your complicity with your 
fathers’ murderous deeds, there is this confirmation of the Woe 
just pronounced.” Comp. Mt. xxiii. 34. 

ἣ σοφία τοῦ Θεοῦ εἶπεν ᾿Αποστελῶ. The words which are here 
ascribed to the “ Wisdom of God” are in Mt. xxiil. 34 Christ’s own 
words, spoken on a later occasion. It is improbable that Christ is 
here quoting what He said on some previous occasion. Nowhere 
does He style Himself “the Wisdom of God”; nor does any 
Evangelist give Him this title; nor does Θεοῦ σοφίαν or σοφία ἀπὸ 
Θεοῦ (1 Cor. i. 24, 30) warrant us in asserting that this was a 
common designation of Christ among the first Christians, so that 
tradition might have substituted this name for the ἐγώ used by 
Jesus. That He is quoting from a lost book called “The Wisdom 
of God” is still less probable.2. Written words would be intro- 
duced with λέγει rather than εἶπεν, and the context seems to imply 
some Divine utterance. In the O.T. no such words are found ; 
for Prov. i. 20-31; 2 Chron. xxiv. 20-22, xxxvl. 14-21 are quite 
inadequate. And we obtain nothing tangible when we make the 
passage “a general paraphrase of the enor of several O.T. pas- 
sages.” Rather it is of the Divine Providence (Prov. vill. 22-31), 
sending Prophets to the Jewish Church and Apostles to the 
Christian Church, that Jesus here speaks: ‘God in His wisdom 
said.” Comp. vii. 35. Jesus here speaks with confident know- 
ledge of the Divine counsels: comp. x. 22, Xv. 7, 10. 

1 Vulg. has zestificamini quod consentitis, and a few cursives read ὅτι συνευδο- 
κεῖτε. Lat. texts vary greatly: gata consentztis (1), et consentites (CT), con- 
sentitis (E), consentire (cil), consentientes (f), non consentientes (abq), on 
consentire (4) following μὴ συνευδοκεῖν (D). 

2See Ryle, Canon of O.7. p. 155; and for apparent quotations from 
arr which cannot be found in Scripture comp. Jn. vii. 38; 1 Cor. ii, 93 

On. V. 14. 


314. THE GOSPEL ACCORDING TO 8. LUKE [XI. 49-52, 


ἀποστόλους. Mt. has σοφοὺς καὶ γραμματεῖς, and mentions 
crucifixion and scourging along with death and persecution. By 
coupling the persecuted Apostles with the persecuted Prophets, 
Jesus once more indicates the solidarity of the Pharisees with their 
wicked forefathers: comp. Mt. v. 12. For ἐξ αὐτῶν (τινας) comp. 
Jn. xvi. 17; 2 Jn. 4; Rev. il. 10. For διώξουσιν ( δὸὶ BC LX) in the 
sense of “persecute” comp. xxi. 12; Acts Vil. 52, ix. 4, xxii. 4, 7, 
etc. 

50. ἵνα ἐκζητηθῇ τὸ atyo. This is the Divinely ordered 
sequence. The verb is almost unknown in profane writings ; and 
nowherse else in N.T. is it used of ‘demanding éack, requiring as 
a debt.” Comp. 2 Sam. iv. 11; Ezek. iii, 18, 20, xxxiii. 6,98; 
Gent ix. 5, xlieh22: 

τὸ ἐκκεχυμένον ἀπὸ καταβολῆς κόσμους Comp. Mt. xxv. 34; 
Heb. iv. 3, 1x. 26; Rev. ΧΙ]. 8, xvii. 8. The expression καταβολὴ 
κόσμου does not occur in LXX. Comp. ἀπ᾽ ἀρχῆς (Ps. Ixxviii. 2). 

ἐκκεχυμένον. This is the reading of B and a few cursives; but almost all 
other authorities have ἐκχυννόμενον, which may easily have come from Mt. 
The grammarians condemn ἐκχύνω or ἐκχύννω (Aeolic) as a collateral form of 
éxxéw. It is used of bloodshed Acts xxii. 20, and the pres. part., if genuine 
here, is very expressive: ‘‘ the blood which is perpetually being shed.” 

ἀπὸ τῆς γενεᾶς ταύτης. ΤῸ be taken after ἐκζητηθῇ. The refer- 
ence is specially to the destruction of Jerusalem (xxi. 32). 

51. The murders of Abel and Zacharias are the first and last 
murders in the O.T., which in the Jewish Canon ends with 
Chronicles. In both cases the ἐκζήτησις is indicated: “The voice 
of the brother’s blood crieth unto me from the ground” (Gen. 
iv. 10); ‘The Lord look upon it, and require it” (2 Chron. 
xxiv. 22). Chronologically the murder of Uriah by Jehoiakim 
(Jer. xxvi. 23) is later than that of Zachariah the son of Jehoiada. 
Zachariah ¢he son of Larachiah was the Prophet, and there is πο. 
mention of his having been murdered: in Mt. xxiii. 35 ‘‘ the son 
of Barachiah” is probably a mechanical slip. For τοῦ οἴκου Mt. 
has τοῦ ναοῦ, and the ναός is evidently the οἶκος meant here. 

vai, λέγω ὑμῖν. Comp. vil. 26, xii. 5. Not elsewhere in N.T. 

52. τὴν κλεῖδα τῆς γνώσεως. ‘The key which opens the door 
to knowledge,” not “which is knowledge”: the gen. is not one of 
apposition. There is no reference to a supposed ceremony by 
which a “doctor of the law” was “symbolically admitted to his 
office by the delivery of a key.” No such ceremony appears to 
have existed. The knowledge is that of the way of salvation, which 
can be obtained from Scripture. But the scribes had cut off all 
access to this knowledge, first, by their false interpretations ; and, 
secondly, by their contempt for the people, whom they considered 
to be unworthy of instruction or incapable of enlightenment. 
Their false interpretations were fatal to themselves (αὐτοὶ οὐκ 





ΧΙ. 52, 53.] JOURNEYINGS TOWARDS JERUSALEM 315 


εἰσήλθατε) as well as to others. See Hort, Judaistic Christianity, 
p. 141; Recog. Clem. i. 54, 11. 30, 46. Excepting in the Apocalypse 
(i. 18, iil, 7, ix. 1, xx. I), κλείς occurs only Matt. xvi. 19. The 
reading ἐκρύψατε (1) and some Versions) for ἤρατε is an interpreta- 
tive gloss. Note that here Lk. has νομικοί where Mt. (xxiii. 14) has 
γραμματεῖς, and comp. xil. 44. 

τοὺς εἰσερχομένους. ‘‘'lhose who were continually trying to 
enter” (imperf. part.). The aorists indicate what was done once 
for all and absolutely. 

53. Κἀκεῖθεν ἐξελθόντος αὐτοῦ. In their vehemence they followed 
Him out of the Pharisee’s house. But it by no means follows 
from what they did in their excitement that “the Pharisee’s feast 
had been a base plot to entrap Jesus.” 


The text of this verse exhibits an extraordinary number of variations. 
The above is the reading of NBCL 33, Boh. For it ADX, Latt. Syr- 
Cur. substitute Λέγοντος δὲ αὐτοῦ ταῦτα πρὸς αὐτούς or πρὸς τὸν λαόν : and 
to this DX Latt. Syr-Cur. add ἐνώπιον παντὸς τοῦ λαοῦ or τοῦ ὀχλοῦ. For 
ol γραμματεῖς x. οἱ Pap. D and various Lat. texts give ol Pap. x. οἱ νομικοί, 
legis peritt (Vulg. cdef). For δεινῶς evéxew C has δεινῶς ἐπέχειν, H ὃ. 
συνέχειν, and DS with various Lat. texts 6. ἔχειν : male habere (bd 4), male 
se habere (a), graviter habere (cei), graviter ferre (1), and moleste ferre (τ), 
representing 6. ἔχειν, while graviter zmsistere (Vulg.) is Jerome’s correction 
to represent 6. évéxew. Again, for ἀποστοματίζειν αὐτόν D and most Lat. 
texts substitute συνβάλλειν αὐτῷ : comminare zlli (a), committere cum illo 
(bilqr), committere zlli (4), conferre cum eo (c), conferre 2112 (6), altercarié 
cum 2119 (ἢ representing συμβάλλειν αὐτῷ, while os ejus ofprimere (Vulg.) 
represents ἐπιστομίζειν, Not one represents ἀποστοματίζειν, 


évéxew. In Mk. vi. το and Gen. xlix. 23 (the only place in 
which the act. occurs in LXX) this verb is followed by a dat. It 
may be doubted whether χόλον, which is expressed Hdt. i. 118. 1, 
vi. 110. 2, Vili. 27. 1, 15 here to be understood. If anything is to 
be understood, τὸν νοῦν is more probable, as in the analogous 
cases of ἐπέχειν (which C here reads) and προσέχειν. The mean- 
ing appears to be that they “watched Him intensely, were actively 
on the alert against Him”; which suits Gen. xlix. 23 (ἐνεῖχον 
αὐτῷ κύριοι τοξευμάτων) as well as the context here. But external 
pressure may be the meaning in both places, although in Mk. 
vi. 19 internal feeling suits the context better (“cherished a 
grudge against”). In the gloss of Hesychius, ἐνέχει" μνησικακεῖ, 
ἔγκειται (Ὁ ἐγκοτεῖ), it is possible that μνησικακεῖ refers to Mk. vi. 
19 and ἔγκειται (or ἐγκοτεῖ) to Lk. ΧΙ. 53. See Field, Otcum WVorvie. 
111. pp. 22, 45, and the note in Wordsworth’s Vulgate. 

ἀποστοματίζειν. Originally, “to dictate what is to be learned 
by heart and recited” (Plato, Zuthyd. 276 C, 277 A); hence ra 
ἀποστοματίζομενα, “the dictated lesson” (Arist. Soph. £7. iv. 1). 
Thence it passed, either to the pupil’s part, mere recitation, as of 
the Sibyl reciting verses (Plut. 7%es. xxiv.); or to the teacner’s 





316 THE GOSPEL ACCORDING TO S. LUKE [XI. 58, 54. 


part, the plying with questions “to provoke to answer,” as here 
See Wetst. ad /oc., and Hatch, 87d. Gr. p. 40. 


54. Confusion in the text still continues; but the true reading is not 
doubtful. WH. give this as a good instance of conflation the common 
reading being compounded of the original text and two early corruptions of 
it. Comp. ix. 10, xii. 18, xxiv. 53. 

(a) ἐνεδρεύοντες αὐτὸν θηρεῦσαί τι ἐκ τοῦ στόματος αὐτοῦ. NS BL Boh. 

Aeth. Syr-Cur. (some omit αὐτόν). 

(8) ζητοῦντες ἀφορμήν τινα λαβεῖν αὐτοῦ ἵνα εὕρωσιν κατηγορῆσαι αὐτοῦ. 

D, ἃ Syr-Sin. ? 
ζητοῦντες ἀφορμήν τινα λαβεῖν αὐτοῦ ἵνα κατηγορήσωσιν αὐτοῦ. Lat, 
Vet. (some omit αὐτοῦ). 

(δὴ ἐνεδρεύοντες αὐτόν, ζητοῦντες θηρεῦσαί τι ἐκ τοῦ στόματος αὐτοῦ, ἵνα 
κατηγορήσωσιν αὐτοῦ͵ ACEGHKMUVITAATI, and with 
small variations X, all cursives, Vulg. etc. WH. ii. Introduction, 
p- 102. 


ἐνεδρεύοντες. Elsewhere in N.T. only Acts xxiii. 21: comp. 
Deut. xix. 11; Prov. xxvi. 19; Wis. ii. 12; Ecclus. xxvii. 10, 28; 
Lam. iv. 19; Jos. “πὲ v. 2. 12; in all which places it has, as 
here, the acc. instead of the usual dat. 
θηρεῦσαι... Here only in N.T. Comp. Ps. lviii. 4. Both this 
ord and ἐνεδρεύοντες are very graphic. Godet remarks that we 
have here ume scene de violence peut-étre unique dans la vie de 
Jésus: and huic vehementiex suberat fraudulentia (Beng.). We 
infer from xii. 1 that now the disciples are present. 


It is possible that in Mt. xxiii. what took place on this occasion is com- 
bined with what was said in the temple just before the Passion. Lk. gives 
only a very brief notice of the later denunciation (xx. 45-47 ; comp. Matt. xxiii. 
1-7). But the fact that he gives two denunciations is against the theory that only 
one was uttered, which he assigns to one occasion and Mt. to another. It may, 
however, easily have happened that some of what was said on the first occasion 
has been transferred to the second, or wzce versd. 


XII. The greater part of the utterances of Christ which Lk. 
records in this chapter are also recorded in different parts of Mt., 
for the most part either in the Sermon on the Mount (v.-vii.), or 
in the Charge to the Twelve (x. 5-42), or in the Prophecy of the 
Last Days (xxiv. 4-51). Here they are given in the main as a 
continuous discourse, but with marked breaks at vv. 13, 22, 54. 
Lk. evidently regards vv. 1-21 as spoken immediately after the 
commotion at the Pharisee’s house; and there is little doubt that 
vv. 22-53 are assigned by him to the same occasion. How 
much break there is between vv. 53 and 54 1s left undetermined. 
The fact that many of Christ’s sayings were uttered more than 


1 Comp. Εἰπέ μοι, ὦ Σώκρατες, οὐκ αἰσχύνει, τηλικοῦτος ὦν, ὀνόματα θηρεύων 
καὶ ἐάν τις ῥήματι ἁμάρτῃ, ἕρμαιον τοῦτο ποιούμενος ; (Plat. Gorg. 489 B), 





XII. 1.] JOURNEYEINGS TOWARDS JERUSALEM 317 


once, and were differently arranged on different occasions, will 
partly explain the resemblances and differences between Lk. and 
Mt. here and elsewhere. But it is also probable that there has 
been some confusion in the traditions, and that words which one 
tradition placed in one connexion were by another tradition placed 
in another. 


Lk. xii, 2-9 = Mt. x. 26-33. Lk. xii. 51-53 = Mt. x. 34-36. 


22-32 = vi. 25-34. 54-56 Ξξ [xvi. 2, 3]. 
33, 34 = vi. 19-21. 57-59 = V. 25, 26, 
39-46 = XXIV. 43-51. 


1-12. Exhortation to Courageous Sincerity. This is closely 
connected with what precedes. The commotion inside and out- 
side the Pharisee’s house had attracted an immense crowd, which 
was divided in its sympathy, some siding with the Pharisees, 
others disposed to support Christ. His addressing His words to 
His disciples rather than to the multitude indicates that the latter 
were in the main not friendly. But the appeal made to Him by 
one of them (ver. 13) respecting a purely private matter shows that 
His authority is recognized by many. The man would not have 
asked Him to give a decision in the face of a wholly hostile 
assembly. But this warning to His followers of the necessity for 
courageous testimony to the truth in the face of bitter opposition 
implies present hostility. The connexion with the preceding 
scene is proved by the opening words, ’Ey οἷς, “In the midst of 
which, in the meantime.” 

1. τῶν μυριάδων τοῦ ὄχλουι Hyperbolical, as in Acts xxi. 20. 
The article points to what is usual; “the people in their myriads.” 
Comp. οὐ φοβηθήσομαι ἀπὸ μυριάδων λαοῦ τῶν κύκλῳ ἐπιτιθεμένων 
μοι (Ps. iii. 7). 

ἤρξατο λέγειν. The ἤρξατο gives ἃ solemn emphasis to what 
follows: see on iv. 21, and comp. xiv. 18 and Acts ii. 4. It may 
possibly refer to πρῶτον ; He began to address the disciples, and 
then turned to the people. The πρῶτον means that His words 
were addressed primarily to the disciples, although the people 
were meant to hear them. After the interruption He addresses 
the people directly (ver. 15). It makes poor sense to take πρῶτον 
with προσέχετε, “First of all beware” (Tyn. Cran. Gen.), for to 
beware of Pharisaic hypocrisy cannot be considered the first of 
all duties. For other amphibolous constructions see on ii. 22. 

Προσέχετε ἑαυτοῖς amd. ‘‘ Take heed to yourselves and avoid ; 
beware of.” The warning phrase προσέχετε ἑαυτοῖς is peculiar 
to Lk. (xvii. 3, xxi. 34; Acts v. 35, xx. 28); but in LXX πρόσεχε 
σεαυτῷ is common (Gen. xxiv. 6; Exod. x. 28, xxxiv. 12; Deut. 
iv. 9, etc.). For the reflexive see on xxi. 30. 





3:18 THE GOSPEL ACCORDING TO 5. LUKE [ΧΙ]. 1-4. 


ἀπὸ τῆς ζύμης. This constr. is common after verbs of avoiding, ceasing 
from, guarding against, and the like; παύω, κωλύω, φυλάσσομαι, K.T.A. 
Comp. πρόσεχε σεαυτῷ ἀπὸ πάσης πορνείας (Tobit iv. 12). The pronoun is 
often omitted, xx. 46; Mt. vii. 15, x. 17, xvi. 6, 11; Deut. iv. 23?. 


This warning seems to have been given more than once (Mk. 
vill. 15). Leaven in Scripture is generally a type of ev? which 
corrupts and spreads, disturbing, puffing up and souring that which 
it influences. The parable of the Leaven (xiii. 20, 21; Mt. xiil. 
33) is almost the only exception. Ignatius (J/agnes. x.) uses it in 
both a good and a bad sense. In profane literature its associations 
are commonly bad. The amen Dialis was not allowed to touch 
leaven or leaven bread (Aulus Gellius, x. 15): comp. Juv. 111. 188. 
The proverb μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ, is used of Pernictous 
influence (1 Cor. v. 6; Gal. v. 9). Fermentation is corruption. 


If τῶν Φαρισαίων is rightly placed last (B L), it is epexegetic. ‘‘ Beware 
of the leaven which is hypocrisy,—I mean the Pharisees’ leaven.” In Mt. 
xvi. 12 ‘‘ the leaven of the Pharisees and Sadducees” is interpreted as meaning 
their doctrine. 


2. Οὐδὲν δὲ συγκεκαλυμμένον ἐστιν.  “ But there is nothing 
covered up, which shall not,” etc. Hypocrisy is useless, for one 
day there will be a merciless exposure. It is not only wicked, but 
senseless. 

8. ἀνθ᾽ ὧν. This is commonly rendered “wherefore,” like 
ἀντὶ τούτου, “for this cause” (Eph. v. 31). But in 1. 20, xix. 443 
Acts xil. 23 1{- ἀντὶ τούτων, ὅτι ; and it may have the same mean- 
ing here. ‘There is nothing hid, that shall not be known: 
because whatever ye have said in the darkness shall be heard in 
the light,’—guoniam qux in tenebris dixistis tn lumine dicentur 
(Vulg.). Christ is continuing to insist that hypocrisy is folly, for 
it is always unmasked at last. There was a saying of Hillel, 
* Think of nothing that it will not be easily heard, for in the end 
it must be heard.” See small print on i. 20. It is in wording 
that this is parallel to Mt. x. 26, 27: the application is very 
different. 

ἐν τοῖς ταμείοις .. . ἐπὶ τῶν δωμάτων. ‘Store chambers” are 
commonly “‘zzxer chambers, secret rooms,” especially in the East, 
where outer walls are so easily dug through: comp. Mt. vi. 6, 
xxiv. 26; Gen. xliii. 30; Judg. xvi. 9; 1 Kings xxii. 25. To this 
day proclamations are often made from the housetops: comp. ἐπὶ 
τῶν δωμάτων (Is. xv. 3; Jer. xix. 13, xlviii. 38) See DB? i 
p- 1407; Renan, Les Evangiles, p. 262 n. 

The Latin Versions give a variety of renderings: 2 cellarizs (ilr), im 
promptalibus (4), tm promptuarizs (e), in cubcélibus (Vulg. (ἢ ; om. bq). 
Comp. ver. 24. 


4, Λέγω δὲ ὑμῖν τοῖς φίλοις pou. ‘ My friends are not likety 








XIU 4-6.] JOURNEYINGS TOWARDS JERUSALEM 319 


te be hypocrites, although persecution will tempt them to become 
such”: comp. Jn. xv. 15. 
μὴ φοβηθῆτε ἀπὸ τῶν ἀποκτεινόντων. The use ot ἀπό here is 
analogous to that in ver. I, of that which one turns away from. It is 
Hebraistic (Lev. xix. 30, xxvi. 2; Deut. i. 29, iii. 22, xx. 1; Josh. xi. 6; 
1 Sam. vii. 7; Jer. i. 8, 17; 1 Mac. ii. 62, viii. 12, etc.). It is not used of 
fearing God. 

μετὰ ταῦτα. The plural may refer to the details of a cruel 
death, or to different kinds of death. Not in Mt. x. 28. 

μὴ ἐχόντων. Lk. is fond of this classical use of ἔχειν : ver. 50, 
Vil, 40, 42, xiv. 14; Acts iv. 14, xxiil. 17, 18, 19, xxv. 26, xxviii. 
19. Here Mt. (x. 28) has μὴ δυναμένων. 

δ, φοβήθητε τὸν μετὰ τὸ ἀποκτεῖναι ἔχοντα ἐξουσίαν, κ.τιλ. 
There is little doubt that this refers to God and not to the devil. 
The change of construction points to this. It is no longer 
φοβήθητε ἀπὸ τούτου, but τοῦτον φοβήθητε, “fear without trying 
to shun,” which is the usual construction of fearing God. More- 
over, we are not in Scripture told to fear Satan, but to resist him 
courageously (Jas. iv. 7; 1 Pet. v. 9); τὸν θεὸν φοβήθητε, τῷ διαβόλῳ 
ἀντίστητε is scriptural doctrine. Moreover, although the evil one 
tries to bring us to Gehenna, it is not he who has authority to send 
us thither. This passage (with Mt. x. 28), the king with twenty 
thousand (see on xiv. 33), and the Unjust Steward (see on xvi. 1), 
are perhaps the only passages in which the same words have been 
interpreted by some of Satan and by others of God. 

ἐμβαλεῖν εἰς τὴν γέενναν. Excepting here and Jas. iii. 6, 
yéevva occurs only in Mt. and Mk. in N.T. Notin LXX. The 
confusion caused in all English Versions prior to RV. by translat- 
ing both γέεννα and ἄδης “hell” has been often pointed out. 
Lft. On Revision, pp. 87, 88; Trench, On the AV. p. 21. Téewa 
is a transliteration of Ge-Hinnom, “Valley of Hinnom,” where 
children were thrown into the red-hot arms of Molech. When 
these abominations were abolished by Josiah (2 Kings xxiii. 10), 
refuse of all kinds, including carcases of criminals, was thrown 
into this valley, and (according to late authorities) consumed by 
fire, which was ceaselessly burning. Hence it became a symbolical 
name for the place of punishment in the other world. .2)...8.3 artt. 
“Gehenna,” “ Hinnom,” and “ Hell.” 

6. πέντε στρουθία. . . ἀσσαρίων δύο. Mt. has δύο στρουθία 
ἀσσαρίου. Both have ἕν ἐξ αὐτῶν οὐ, which is more expressive than 
οὐδὲν ἐξ αὐτῶν, throwing the emphasis on ev: “not even one of 
them,” although five cost so little. Both στρουθός and στρουθίον 
commonly mean “sparrow,” although sometimes used vaguely for 
PF oird””, or “fowl” :.¢.g: Psy xi. 1, lxxxiv., 4... The ἪΡ: tspfor,; 
which it often represents, is still more commonly generic, and was 
applied to any variety of small passerine birds, which are specially 


320 THE GOSPEL ACCORDING TO 5. LUKE [XII 6-9. 


numerous in Palestine, and were all allowed as food. Tristram, /Vaz. 
fiist. of B. p. 201. It is unfortunate that ἀσσάριον and its fourth 
part κοδράντης (Mt. v. 26; Mk. xii. 42) should both be translated 
“farthing,” while δηνάριον, which was ten to sixteen times as much 
as an ἀσσάριον, is translated “penny.” “Shilling” for δηνάριον, 

“penny” for ἀσσάριον, and “farthing” for κοδράντης would give 
the ratios fairly correctly, although a shilling now will buy only 
a little of what a dexarius would buy then. 

ἐνώπιον τοῦ Θεοῦ. A Hebraism, very freq. in Lk. (i 19, xvi. 
15; Acts iv. 19, vii. 46: comp. Lk. i. 6, 15, 75; Acts viil. 21, x. 4). 
It implies that each bird is individually present to the mind of 
God. Belief in the minuteness of the Divine care was strong 
among the Jews: (Von est vel minima herbula in terra cut non 
prefectus sit aliquis in celo. 

7. ἀλλὰ καὶ αἱ τρίχες τῆς κεφαλῆς. “ But (little as you might 
expect it) even the hairs of your head.” Comp. xxi. 18; Acts 
XXVil. 3451 Sam. xiv. 45; 2 Sam. xiv. 11; 1 Kings i. 52; Dan. iii. rb 

μὴ φοβεῖσθε... διαφέρετε. “‘ Cease to fear (pres. imper.) . 
ye are different from, 7:6. are superior to”: Mt. vi. 26, xii. 12; 
1 Cor. xv. 41; Gal. iv. 1. This use of διαφιέῤῥκᾷ is classical. 

8. Λέγω δὲ ὑμῖν. The “also” of AV. (“Also I say unto you”) 
is impossible. The fear of men, which lies at the root of 
hypocrisy, as opposed to the fear of a loving God, appears to be 
the connecting thought. 


πᾶς. Nom pend. placed first with much emphasis. For similar con- 
structions comp. xxi. 6; Jn. vi. 39, vii. 38, xvii. 2. 


ὁμολογήσει ἐν ἐμοί, The expression comes from the Syriac rather 
than the Hebrew, and occurs only here and Mt. x. 32. The phrase 
ὄμνυμι ἐν (Mt. v. 34-36) is not quite parallel. Here perhaps the 
second ὁμολογήσει requires ἐν, and this leads to its being used - 
with the first. That Christ will confess His disciples is not true 
in the same sense that they will confess Him: but they will make 
a confession 7z His case, and He will make a confession 7” theirs ; 
their confession being that He is the Messiah, and His that they 
are His loyal disciples. As early as the Gnostic teacher Heracleon 
(¢. A.D. 170-180), the first commentator on the N.T. of whom 
we have knowledge, this ἐν after ὁμολογήσει attracted notice.! 

9. ἀπαρνηθήσεται ἐνώπιον τῶν ἀγγέλων. This expressive com- 
pound verb is used of Peter’s denial of Christ (xxil. 34, 61; Mt. 
XxvVi. 34, 75, Mk. xiv. 30, 12). In Mt. we have ἀρνήσομαι κἀγὼ 
αὐτὸν ἔμπροσθεν τοῦ πατρός pov. Note that Lk. has his favourite 
ἐνώπιον for ἔμπροσθεν (see on i. 15), and that he has “the 
Angels of God” where Mt. has ‘‘ My Father”: comp. xv. Io. 


1 The fragment of Heraclecn, preserved by Clem. Alex. Strom. iv. 9, is 
translated by “Westcott, Canon of N.T. p. 275, 31d ed. Syr-Sin. omits v. 9. 








XII. 10, 111 JOURNEYINGS TOWARDS JERUSALEM 321 


10. Comp. Mt. xii. 31, 32 and Mk. ili. 28, 29, in both which 
places this difficult saying is closely connected with the charge 
brought against our Lord of casting out demens through Beelzebub ; 
a charge recorded by Lk. without this saying (xi. 15-20). We 
cannot doubt that Mt. and Mk. give the actual historical con- 
nexion, if these words were uttered only once. 

πᾶς. Here again Lk. has a favourite word (see on vii. 35): 
Mt. has és ἐάν, and Mk. has ὃς ἄν. Also for εἰς τὸν υἱόν Mt. has 
κατὰ Tov υἱοῦ. For this use of eis after βλασφημεῖν and the like 
comp. xxii. 65; Acts vi.11; Heb. xii.3. After ἁμαρτάνειν it is the 
regular construction, xv. 18, 21, xvil. 4; Acts xxv. 8, etc. The 
Jewish law was, ‘‘ He that blasphemeth the name of the Lord, he 
shall surely be put to death: all the congregation shall certainly 
stone him” (Lev. ¥xiv. 16). 

Τὸ ἅγιον πνεῦμα. See oni. 15. 

οὐκ ἀφεθήσεται. Constant and consummate opposition to the 
influence of the Holy Spirit, because of a deliberate preference 
of darkness to light, renders repentance, and therefore forgiveness, 
morally impossible. Grace, like bodily food, may be rejected 
until the power to receive it perishes. See on 1 Jn. v. 16 in 
Camb. Grk. Test.,and comp. Heb. vi. 4-8, x. 26-31. The identity 
of the “blasphemy against the Holy Spirit” with the “sin unto 
death” is sometimes denied (D.Z.? i. p. 442); but a sin which 
will never be forgiven must be a sin unto death. Schaff’s Herzog, 
i. p. 302. In each case there is no question of the efficacy of 
the Divine grace. The state of him who is guilty of this sin is 
such as to exclude its application (Wsctt. on Heb. vi. 1-8, p. 165). 
Blasphemy, like lying, may be acted as well as uttered: and it 
cannot safely be argued that d/asphemy against the Spirit must be 
a sin of speech (Kurzg. Kom. NV.T.1i. Ρ. 75). See Aug. on Mt. xii. 
31, 32; also Paschasius Radbertus, Migne, cxx. 470-472. 

11, 12. Comp. xxi. 14, 15, which is parallel to both Mt. x. 19, 
20 and Mk. xiii. 11, but not so close to them in wording as these 
verses are. The connexion here is evident. There is no need 
to be afraid of committing this unpardonable blasphemy by ill- 
advised language before a persecuting tribunal; for the Holy 
Spirit Himself will direct their words. 

11. εἰσφέρωσιν ὑμᾶς ἐπὶ τὰς cuvaywyds. In all four passages 
their being brought before synagogues is mentioned. The elders 
of the synagogue were responsible for discipline. They held courts, 
and could sentence to excommunication (vi. 22; Jn. ix. 22, xii. 
42, xvi. 2), or scourging (Mt. x. 17), which was inflicted by the 
ὑπηρέτης (see on iv. 20). Schiirer, Jewish People in the T. of J. C. 
II. ii. pp. 59-67 ; Derenbourg, Hist. de la Pal. pp. 86 ff. The ἀρχαί 
and ἐξουσίαι would include the Sanhedrin and Gentile tribunals. 

μὴ μεριμνήσητε πῶς ἢ τί ἀπολογήσησθε. Neither the form nor 


21 





322 THE GOSPEL ACCORDING TO 5. LUKE (XII. 11-15, 


the matter of the defence is to cause great anxiety beforehand. See 
on ver. 22 and x. 41. Excepting Rom. ii. 15 and 2 Cor. xil. 15, 
ἀπολογεῖσθαι is peculiar to Lk. (xxi. 14 and six times in Acts). 
Here Mt. and Mk. have λαλήσητε. 


D 157, abcde ff,ilq Syr-Cur. Syr-Sin. Aeth. omit ἢ τί, which may 
ΒΟΟΣ come from Mt. x. 19. If so, this is a Western non-interpolation. 
ee note at the end of ch. xxiv. WH. bracket. 


12. ἐν αὐτῇ τῇ ὥρᾳ. “In that very hour”: see small print on 
x. 7,and comp. Exod. iv. 12 and 2 Tim. iv.17. Renan points out 
the correspondence between this passage and Jn. xiv. 26, xv. 26 
(Vi defi ΡΟ 20ὴ, 86. 1865) (Θοηῖρ. /Ex./ivyaas 

13-15. § The Avaricious Brother rebuked. This incident forms 
the historical introduction to the Parable of the Rich Fool 
(16-21), just as the lawyer’s questions (x. 25-30) form the his- 
torical introduction to the Parable of the Good Samaritan. 
Comp. xiv. 15, xv. 1-3. We are not told whether the man was 
making an unjust claim on his brother or not; probably not: 
but he was certainly making an unjust claim on Jesus, whose 
work did not include settling disputes about property. The man 
grasped at any means of obtaining what he desired, invading 
Christ’s time, and trying to impose upon his brother an extraneous 
authority. facile tt, gui doctorem spiritualem admirantur, 60 
delabuntur, ut velint eo abuti ad domestica componenda (Beng.). 
Compare Christ’s treatment of the questions respecting the pay- 
ment of the didrachma, the woman taken in adultery, and payment 
of tribute to Caesar. 

13. εἰπὲ τῷ ἀδελφῷ pou. He does not ask Jesus to arbitrate 
between him and his brother, but to give a decision against his 
brother. There is no evidence that the brother consented to 
arbitration. : 

14. "Ανθρωπε. A severe form of address, rather implying dis- 
approbation or a desire to stand aloof, xxii. 58, 60; Rom. ii. 1, 
ix. 20. Comp. Soph. 47. 791, 1154. As in the case of the lepers 
whom He healed (v. 14, xvii. 14), Jesus abstains from invading 
the office of constituted authorities. No one appointed Him 
(κατέστησεν) to any such office. Comp. Tis σε κατέστησεν ἄρχοντα 
καὶ δικαστὴν ἐφ᾽ ἡμῶν ; (Exod. ii. 14), words which may have been 
familiar to this intruder. Comp. Jn. xviii. 36. 

μεριστήν. Here only in N.T. Not in LXX. There is no 
need to interpret it of the person who actually executes the 
sentence of partition pronounced by the κριτής. The κριτής wno 
decides for partition is a μεριστής. Syr-Sin. omits. 

15. φυλάσσεσθε ἀπό. The expression is classical (Xen. Hed/. vii. 2. 103 


Cyr. ii. 3. 9), but the only similar passage in N.T. is φυλάξατε ἑαυτὰ ἀπὸ 
τῶν εἰδώλων (1 Jn. v. 21): it ic stronger than προσέχετε ἀπό. 





XI. 15-17.] JOURNEYINGS TOWARDS JERUSALEM 323 


πάσης πλεονεξίας. “Every form of covetousness”: comp. 
πάντα πειρασμόν, “ every kind of temptation” (iv. 13); πᾶσα ἁμαρτία 
καὶ βλασφημία (Mt. xii. 31). On πλεον εξία, “ ‘the greedy desire to 
have more,” as a more comprehensive vice than φιλαργυρία, 566 
Lft. 222. . 56 and on Col. ΠΙ. 5. He quotes φυλάξασθε οὖν ἀπὸ 
τῆς πορνείας καὶ τῆς φιλαργυρίας (Zest. XLL, Parr. Jud. xviii. ), and 
somewhat differs from Trench, Syz. xxiv. Jesus, knowing what 
is at the root of the brother's unreasonable request, takes the 
opportunity of warning the whole multitude (πρὸς αὐτούς) against 
this prevalent and subtle sin. 

οὐκ ἐν τῷ περισσεύειν τινι. ‘Not in the fact that a man has 
abundance is it the case that his life is the outcome of his 
possessions ” ; 7.e. it does not follow, because a man has abundance, 
that his life consists in wealth. Some render, “For not because 
one has abundance, is his life part of his possessions,” z.e. so that 
he can secure it. But the other is simpler. Life depends for 
its value upon the use which we make of τὰ ὑπάρχοντα, and for 
its prolongation upon the will of God. It is unlikely that ἡ ζωή 
here means or includes eternal life; but it includes the higher 
life as distinct from [ios. Comp. ov γὰρ ἐν τῇ ὑπερβολῇ τὸ 
αὔταρκες οὐδ᾽ n πρᾶξις, δυν ατὸν δὲ καὶ μὴ ἄρχοντα γῆς καὶ θαλάττης 
πράττειν τὰ καλά: καὶ γὰρ ἀπὸ μετρίων δύναιτ᾽ ἄν τις πράττειν κατὰ 


τὴν ἀρετήν (Arist. Z¢h. Με. x. ὃ. 9). 


For the dat. after περισσεύειν comp. xxi. 4 and Tobit iv. 16, and for that 
after τὰ ὑπάρχοντα see On Vill. 3. 


16-21. § The Parable of the Rich Fool, which illustrates both 
points ;—that the life that is worth living does not depend upon 
wealth, which may be a trouble and anxiety; and that even mere 
existence cannot be secured by wealth. 

16. Εἶπεν δὲ παραβολὴν πρός. Each separate combination is 
characteristic: εἶπεν δέ, εἶπεν παραβολήν, and εἶπεν πρός. 
See on vi. 39, and comp. xv. 3. 

εὐφόρησεν. Here only in bibl. Grk. Josephus uses it of 
Galilee as productive of oil (2. δ΄ ii. 21. 2); but elsewhere it 
occurs in this sense in medical writers only (Hobart, p. 144): 
comp. τελεσφορεῖν (vill. 14). 

“) ‘Xepa. Comp. xxi. 21; Jn. iv. 35; Jas. v. 4. There is 
no hint that the man’s wealth was unjustly acquired; and this 
is some slight confirmation of the view that the brother’s claim 
was not unjust (ver. 13). There is perhaps a reference to Ecclus. 
xi, 18, 19 or to Ps. xlix. 16-20. 

17. τί ποιήσω; Comp. Eccles. v. 10. 

οὐκ ἔχω ποῦ ouvdgw. Quast nusguam essent quibus pascendis 
possent impendt (Grot.). Lnopum sinus, viduarum domus, ora 
infantum .., iste sunt apothece que maneant in xternum (Ambr.) 





324 THE GOSPEL ACCORDING TO S. LUKE [XII 17-20. 


Note the repetition of pov: “my fruits, my barns, my goods, my 
soul.” It is just here that there is some resemblance to the story 
of Nabal: “Shall I take my bread, and my water, and my flesh 
that I have killed for my shearers and give it unto men of whom 
I know not whence they be?” (1 Sam. xxv. 11): but it is toomuch 
to say that there is an evident reference to Nabal. 

18. καθελῶ. First with emphasis: he is eager to set to work. 
But pauperum nulla mentio (Beng.). Comp. ἀφελεῖ, which is the 
true reading, Rev. xxii. 19; and see Veitch, p. 25. Note the 
chiasmus between καθελῶ and οἰκοδομήσω. 


The text of the words which follow καὶ συνάξω ἐκεῖ is much confused, 
but πάντα τὸν σῖτον καὶ τὰ ἀγαθά μου (3 .Β1,Τ Χ, Syr-Hare. Boh. Sah. 
Aeth. Arm.) is probably correct, the μου after σῖτον (ἰδὲ - Χ, Syr-Harc. Boh. 
Sah. Aeth.) being rejected as an insertion, 

WH. give the evidence in full (ii. p. 103), and regard it as a marked 
instance of conflation. Comp. ix. 10, xl. 54, xxiv. 53. The main facts are 
these. The expression 7a γενήματα is very common in LXX for the fruits 
of the earth, and the phrase συνάγειν τὰ γενήματα occurs Exod. xxill. 10; 
Lev. xxv. 20; Jer. viii. 13. The familiar τὰ γενήματά Hou was substituted 
in some documents for the unusual combination τὸν σῖτον καὶ τὰ ἀγαθά 
(* D), in others for τὸν σῖτον (AQ Εὶ Ε G Η etc.), in one for τὰ ἀγαθά μου 
(346) ; yet another variation is caused by the substitution of τοὺς καρπούς μου 
(from ver. 17) for the whole of the unusual combination (39), omnes fructus 
meos(acde). Thus we have— 

(a) τὸν σῖτον [μου] kal τὰ ἀγαθά μου. 

(8) ue τὰ γενήματα μου. 

. τοὺς καρπούς ey 
(δ) τ τὰ γενήματά μου καὶ τὰ ἀγαθά μου. 
τὸν σῖτόν μου καὶ τὰ γενήματά μου. \ 
The common reading (6. I) is a conflation of 8, 1 anda, 


19. ἐρῶ τῇ ψυχῇ pod. There is probably no irony in making 
him address, not his body, but his soul: the ψυχή is here used as 
the seat of all joyous emotions. Comp. "μὴ μεριμνᾶτε τῇ ψυχὴ τί 
φάγητε (ver. 22). Field quotes καρτέρησον, ψυχή, προθεσμίαν 
σύντομον, ἵνα τὸν πλείω χρόνον ἀπολαύσης ἀσφαλοῦς ἡδονῆς (Charit. 
Afphrod. iii. 2); and Wetst. quotes θαρρυνῶ ἐμαυτὸν καὶ πρὸς τὴν 
ἐμαυτοῦ ψυχὴν εἰπών" ᾿Αθηναῖος εἶμι (Libanius, D xvi. p. 463). See 
Stallbaum on Plat. Repud. ii. 8, p. 365 A. 


κείμενα εἰς ἔτη πολλά ἀναπαύου, φάγε, mle. These words are 
omitted in D and some Latin authorities (abcde ff,). With εἰς ἔτη πολλά 
comp. Jas. iv. 13-17; Prov. xxvii. 1; Ecclus. xxix. 12: and with φάγε, πίε 
comp. Tobit vii. 10 and the remarkable parallel Ecclus. xi. 19. The 
asyndeton marks the man’s confidence and eagerness. 


20. εἶπεν δὲ αὐτῷ 6 Θεός. This is a parable, not history. It 
is futile to ask how God spoke to him. For “Adpwy see on xi. 40 
and xxiv. 25. The ταύτῃ τῇ νυκτί is placed first in emphatic 
contrast to the ἔτη πολλά. See Schanz, pp. 347, 348. 

Thy ψυχήν σου αἰτοῦσιν ἀπὸ god. “They are demanding thy 





! 
| 
| 
t 





XII. 20-22.] JOURNEYINGS TOWARDS JERUSALEM 325 


soul of thee”: the present tense is very impressive. They do 
not demand it for themselves, and so we have act. and not mid. 
Comp. 2 Cor. xi. 20; and see the parallel lesson Wisd. xv. ὃ. For 
the impersonal plural comp. vv. 11, 48, vi. 38, xvi. 9, Xxiil. 31. 
There is no need to think of ἄγγελοι θανατηφόροι (Job xxxiii. 23), 
or of λῃσταί (x. 30). 

ἃ δὲ ἡτοίμασας, τίνι ἔσται; WVulg. Rhem. and RV. preserve 
the telling order: gua autem parastit cujus erunt? “And the 
things which thou hast prepared, whose shall they be?” Comp. 
se xxxix. Ὁ; xlix, Ὁ; Eccles. 1. 18-23; Job xxvil. 17-22. When 
not even his ψυχή is his own to dispose of, what will become of 
his ayaa ? 

21. θησαυρίζων αὑτῷ. Comp. Mt. vi. 19; 2 Cor. xii. 14; and 
for the εἰς before Θεόν comp. xvi. 8. It is to be regretted that the 
eis is rendered differently in the two passages in both AV. (‘‘in, 
towards”) and RV. (“‘for, toward”). ‘‘ Being rich toward God” 
means being rich in those things which are pleasing to Him. 
Amassing wealth without reference to the God who bestows it is 
πλεονεξία, and πλεονεξία is ἀφροσύνη. 

The change from αὑτῷ to εἰς Θεόν, instead of Θεῷ, is intentional, and 

Juvenal’s dives tibz, pauper amicts (v. 113) is not quite parallel; nor again 
Hecato in Cic. De Off. iii. 15. 63: Megue enim solum nobis divites esse 


volumus, sed liberis, propinguis, amzcis, maximeque ret publice. The whole 
verse is omitted in D and abd. 


22-58. God’s Providential Care and the Duty of Trust in 
Him (22-34) and of Watchfulness for the Kingdom (35-48) 
which Christ came to found (49-53). The address to the people 
(vv. 15-21) being ended, Jesus once more turns specially to the 
disciples; and it should be noticed that in doing so He no 
longer speaks in parables. That what follows was spoken on the 
same occasion as what precedes seems to be intended by Lk., but 
is not stated. The διὰ τοῦτο is included in the traditional report 
(see Mt. vi. 25), and proves nothing as to the original historical 
connexion. It is more to the point to notice that covetousness 
and hoarding are the result of want of trust in God (Heb. xiii. 5), 
and that an exhortation to trust in God’s fatherly care follows 
naturally on a warning against covetousness. ‘There is logical, but 
not necessarily chronological connexion. More convincing is the 
coincidence between details. The mention of sowing, reaping, 
store-chamber, and barn (ver. 24) may have direct reference to the 
abundant harvests and insufficient barns in the parable (vz. 17, 18). 
But it does not follow, because this lesson was given immediately 
after the parable of the Rich Fool, that therefore it was not part 
of the Sermon on the Mount; any more than that, because it was 
delivered there, it cannot have been repeated here. 

22. Εἶπεν δὲ πρὸς τοὺς μαθητάς. Note both the δέ and the 


326 THE GOSPEL ACCORDING TO 5. LUKE [XII. 22-265. 


πρός, and comp. ver. 16, vii. 50, ix. 13, 14, 59, 62, etc. Assuming 
a connexion with what precedes, Διὰ τοῦτο will mean, ‘‘ Because 
life does not depend on riches.” 

μὴ μεριμνᾶτε. “Be not anxious”: comp. ver. 11 and x. 41. 
See Lft. On Levision, 2nd ed. p. 190; Trench, Ox the A.V. p. 
39; IT. L. O. Davies, Bible English, p. 100, for evidence that 
“thought” in the sixteenth and seventeenth centuries meant 
distressing anxiety. Comp. 1 Sam. ix. 5 with x. 2. S. Paul 
reiterates Christ’s teaching (1 Cor. vil. 32; Phil. iv. 6). 

TH ψυχῇ. Not, “zz your soul,” but, ‘for your soul.” Here 
again the reference to the parable (ψυχή, φάγε) seems to be direct. 
If so, the necessity for translating ψυχή in the same way in both 
passages is all the stronger. The ψυχή is the source of physical 
life and physical enjoyment. 

23. πλεῖόν ἐστιν τῆς τροφῆς. “15 something greater than the 
food” (comp. xi. 31, 32). Therefore He who gave the greater will 
not fail to provide the less. 

24. κατανοήσατε. A favourite verb: see on ver. 27. Mt. has 
ἐμβλέψατε; and for τοὺς κόρακας he has τὰ πετεινὰ τοῦ οὐρανοῦ. 
Ravens are mentioned nowhere else in N.T., but often in O.T. 
See especially tis δὲ ἡτοίμασεν κόρακι βοράν (Job xxxvill. 41;, and 
καὶ διδόντι τοῖς κτήνεσι τροφὴν αὐτῶν Kal τοῖς νοσσοῖς τῶν κοράκων 
τοῖς ἐπικαλουμένοις αὐτόν (Ps. cxlvii. 9g). The name (Heb. ’ored) 
covers the whole of the crow tribe (including rooks and jack- 
daws) which is strongly represented in Palestine. Like the vulture, 
the raven acts as a scavenger: but it is a fable that it turns its 
young out of the nest, leaving them to feed themselves, and that 
this is the point of our Lord’s mention of them. The raven is 
very careful of its young; and God feeds both old and young. 
Tristram, Wat. Hist. of B. pp. 198-201. 


Here Vulg. bfl have ce//larium for ταμεῖον, while d has promptuarium, 
See on ver. 3. 


διαφέρετε τῶν πετεινῶν. See onver. 7. “The birds are God’s 
creatures ; but ye are God’s children”: ὃ πατὴρ ὑμῶν (Mt.), not 
αὐτῶν. 

25. Τίς δὲ ἐξ ὑμῶν. See on xi. 5. 

μεριμνῶν δύναται ἐπὶ τὴν ἡλικίαν προσθεῖναι πῆχυν. “ By being 
anxious can add a sfam to his age.” That ἡλικία here means 
“age” (Heb. xi. 11; Jn. ix. 21, 23), and not “stature” (xix. 3), is 
clear from the context. It was prolongation of life that the anxiety 
of the rich fool failed to secure. Not many people give anxious 
thought to the problem of adding to their stature ; and the addition 
of ἃ πῆχυς (the length of the forearm) would be monstrous, and 
would not be spoken of as ἐλάχιστον. Many persons do give 
anxious thought to the prolongation of their allotted age, and 








XII. 25-28. | JOURNEYINGS TOWARDS JERUSALEM 327 


that by any amount, great or small. Wetst. quotes Mimnermus, 
πηχύϊον ἐπὶ χρόνον ἄνθεσιν ἥβης τερπόμεθα. See on 1]. 52, where 
ἡλικία probably means stature. For πῆχυς see 2)..1 iii. pp. 
1736 ff.; and for the literature on Hebrew Weights and Measures, 
Schaffs Herzog, iv. p. 2486; Hastings, D.C.G. ii. p. 818. 

26. εἰ οὖν οὐδὲ ἐλάχιστον δύνασθε. These words have no equivalent 
in Mt. and are omitted in D, which for the whole verse has simply καὶ περὶ 
τῶν λοιπῶν τί μεριμνᾶτε. Soalso abcd ffjilr: e¢ de ceteris quid sollicité 
estis, By τῶν λοιπῶν are meant clothing (Mt.), food, and other bodily 
necessities. 

For οὐδέ we might have expected μηδέ. But ef=ézel, and the sentence 
is conditional in form only. ‘‘If (as is certain) ye cannot” = ‘‘Since ye 
cannot.” Comp. Jn. iii. 12, v. 47; 1 Cor. xi. 6; Heb, xii. 25. Win. lv. 2, 
a, p. 600. Or we may consider οὐδέ as belonging to δύνασθε, and not to 
the whole sentence: ‘“‘If ye are unable.” Simcox, Lang. of N.T. p. 183. 
But the former is better. 


27. τὰ κρίνα. Mt. adds rod ἀγροῦ. The word occurs no- 
where else in N.T., but is freq. in LXX, esp. in Cant. (ii. 16, iv. 
5, Vv. 13, Vil. 2, 3, etc.): Heb. skushan or shoshannah. Some 
flower with a brilliant colour is evidently meant, and the colour is 
one to which human lips can be compared (Cant. v. 13). Either 
the scarlet Martagon (Zz/ium Chalcedonicum) or the scarlet anemone 
(anemone coronaria) may be the flower that is thus named. Like 
στρουθία, however (ver. 7), κρίνα may be generic; and to this day 
the Arabs call various kinds of flowers “‘lilies.” See D.Z. art. 
“Lily” ; and comp. Stanley, Sz. & Pad. pp. 139, 430. Note that, 
while Mt. has καταμανθάνειν, Lk. has his favourite κατανοεῖν 
(Wer 5 τ τ᾽ Xx. 25; Acts -vil. 31,32, x1..6, xxvii. 29). For 
κοπιᾷ see on y. 5: it covers the works of men, me that of 
women. 


Afier τὰ κρίνα πῶς D has οὔτε νήθει οὔτε ὑφαίνει, while d has guomodo 
neque neunt neque texunt, and a has guomodo non texunt neque neunt, 
Several other Lat. texts have ¢exrunt. Thus, guomodo crescunt non laborant 
neque neunt neque texunt (b\r); guomodo crescunt non nent neque texunt (Cc) ; 
guomodo crescunt non laborant non neunt neque texunt (ff,); and, by a 
curious slip, gwomodo non crescunt non laborant neque neunt neque texunt (i). 


28. εἰ δὲ ἐν dypd. First with emphasis. ‘If in the field,” 
where such care might seem to be superfluous. AV. wrongly 
takes ἐν ἀγρῷ with ὄντα σήμερον, following Vulg. guod hodie in agro 
est. Both here and in Mt. the right connexion is, “which to-day 
is, and to-morrow 15 cast into the oven.” For κλίβανος, a portable 
oven, as distinct from imvds, see D.B. The κλίβανος is often 
mentioned in LXX, generally as a simile for great heat (Ps. xx. 9; 
Hos. vii. 4-7, etc.); imvés neither in LXX nor in N.T. Wood 
being scarce in Palestine, grass is commonly used as fuel. For 
ἀμφιάζει, which is a late word (Job xxix. 14, Xxxi. 19), see 
Veitch. 


328 THE GOSPEL ACCORDING TO S. LUKE [ΧὩ]. 29-82. 


29. καὶ ὑμεῖς μὴ ζητεῖτε. ‘ And do you cease to seek”: comp. 
ver. II, Vi. 30, 37, Vil. 13, Vill. 49, 50, 52, etc. Mt. has the aor, 
μεριμνήσητε. 

μὴ petewpiterOe. In class. Grk. and in LXX (Ps. cxxx. 1; 
2 Mac. v. 17, vii. 34) this would probably mean, “Be not lifted 
up, do not exalt yourselves, seek not high things.” So the Vulg. 
nolite in sublime tollt. Old Latin texts differ: μος solliciti esse ; 
nec solliciti sitis (c); non abalienetis vos (d): and many omit the 
passage. Luth. fahret nicht hoch her. Tyn. Cov. and Cran. “ neither 
clyme ye up an high.” But most commentators interpret it as a 
metaphor from ships tossing at sea: ‘‘ Waver not anxiously, be 
not tossed about with cares.” Comp. μετέωρον ἐν φόβῳ of a 
criminal expecting punishment (Jos. ZB. /. iv. 2. 5); and see 
S. Cox, who turns the word into a parable, Hxfosztor, 1st series, 
i. p. 249, 1875. Edersheim contends for the LXX meaning, “be 
not uplifted” (Z. & 7: ii. p. 217). The verb is one of the rarer 
words which are common to N.T., Philo, and Plutarch. 

80. ταῦτα γὰρ πάντας, This is the right combination; not 
πάντα τὰ ἔθνη: hee enim omnia gentes mundi querunt. The 
heathen seek anxiously after all these things, because they know 
nothing of God’s providential care. The phrase τὰ ἔθνη τοῦ 
κόσμον occurs nowhere else in N.T. or LXX, but represents an 
Aramaic expression common in Rabbinical writings. 


The plural verb shows that the different nations are considered dis- 
tributively ; and the compound expresses the anxiety with which they seek. 
Each nation seeks laboriously after the sum-total of these things. On the 
difference between ταῦτα πάντα here and πάντα ταῦτα, Mt. vi. 32, see Win. 
lxi. 2. Ὁ, p. 686. In both places ἐπιζητοῦσιν is the true reading, and 
ἐπιζητεῖ a grammatical correction. 


ὑμῶν δὲ ὁ πατήρ. But you, who know that you have such a 
Father, have no need to be disturbed about these wants. 

ΘΙ. Lk. alone has his favourite πλήν. See on vi. 24. “ But 
(dismissing all this useless anxiety) continue to seek,” etc. Mt. 
adds πρῶτον to ζητεῖτε. 


Origen quotes εἶπε γὰρ ὁ ᾿Τησοῦς τοῖς μαθηταῖς αὐτοῦ Αἰτεῖτε τὰ μεγάλα 
καὶ τὰ μικρὰ ὑμῖν προστεθήσεται, καὶ αἰτεῖτε τὰ ἐπουράνια καὶ τὰ ἐπίγεια 
προστεθήσεται ὑμῖν (De Orat. ὃ 2). Comp. Clem, Alex. Strom. i. 24, p. 416, 
ed. Potter, and iv. 6, p. 579. 


32. This verse has no parallel in Mt., and it is the only verse 
in this section which is entirely without equivalent in the Sermon 
on the Mount. The passage reads so well both with and without it, 
that it is difficult to see why it should have been either inserted or 
omitted without authority. In it the Good Shepherd assures His 
flock that, while the anxious seeking of the ὀλιγόπιστοι after food 
and raiment is vain, their seeking after the Kingdom of God will 





XII. 32-34.] JOURNEYINGS TOWARDS JERUSALEM 329 


not be vain. He gives the Kingdom to those who seek it, and 
with it gives the necessaries of life. Whereas those who neglect 
the Kingdom that they may secure the necessaries, may lose both. 
Κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει (Ps. xxiil. 1), The 
μικρὸν ποίμνιον are the disciples as contrasted with the μυριάδες 
τοῦ ὄχλου (ver. 1). 
ποίμνιον = ποιμένιον, which is not a diminutive, and therefore μικρόν is 
neither superfluous nor an epithet of affection, but an expression of fact. 


On the nom. with the art. for the voc. see on x. 21; and for εὐδόκησεν see 
Lft. on Col. i. 19, and comp. Rom. xv. 26. 


33. The first half of this verse (to παλαιούμενα) has no parallel 
in Mt. As in vi. 29, 30, we have a rule given, not that it may be 
kept literally, but that it may illustrate a principle. So far as 
attachment to our possessions is concerned, we must be ready to 
part with them (1 Cor. vii. 30). Our fondness for them is not 
our justification for keeping them. But there is no Ebionism 
here, no condemnation of possessions as sinful! As Bede points 
out, Christians are not commanded to retain nothing for their 
own use (for Christ Himself had a purse out of which He gave 
alms), but to take care that fear of poverty does not interfere with 
benevolence. Almsgiving is not to be a mere giving of what we 
can spare. Nor is it merely for the sake of the receiver. It is 
also for the good of the giver, that his heart may be freed from 
covetousness. The attempt to keep the letter of the rule here 
given (Acts li. 44, 45) had disastrous effects on the Church of 
Jerusalem, which speedily became a Church of paupers, constantly 
in need of alms (Rom. xv. 25, 26; 1 Cor. xvi. 3; 2 Cor. viii. 4, 
ix. 1). ΕῸΓ τὰ ὑπάρχοντα see on vill. 3; and for βαλλάντια see on x. 4. 

ἀνέκλειπτον. Not elsewhere in N.T. or LXX. Comp. xvi. 9, 
Xxll. 32; and, for the command, Mk. x. 41. Heaven is not to 
be bought with money; but, by almsgiving, what would be a 
hindrance is made a help.?. In ons the reference perhaps is to 
costly garments, which are a favourite form of wealth in the 
East. The word occurs Is. 1. 9, li. 8; Job iv. 19, xxvii. 18; 
Prov. xiv. 30; but in N.T. only here and Mt. vi. 19. 

84. Almost verbatim as Mt. vi. 21. S. Paul states a similar 


1 On the alleged Ebionism of Lk. see Introd. § 3. Ὁ, and also Alexander, 
Leading Ideas of the Gospels, pp. 163-180, 2nd ed. 

2 Margoliouth quotes from El-Ghazzali’s Revival of the Religious Sciences 
many striking sayings attributed to Christ by Mahometan writers: among them 
these. ‘‘ He that seeks after this world is like one that drinks sea-water. 
The more he drinks the thirstier he becomes, until it slay him” (iii. 161). 
““ There are three dangers in wealth. First, it may be taken from an unlawful 
source. And what if it be taken from a lawful source? they asked. Tle 
answered : It may be given to an unworthy person. They asked, And what if 
it be given toa worthy person? He answered, The handling of it may divert 
its owner from God” (iii. 178). See Hastings, 2. δ. i. p. 68. 





330 THE GOSPEL ACCORDING TO 5. LUKE [XII. 34-87. 


principle 1 Cor. vii. 32-34. Wealth stored up in this world has 
many enemies ; that which is stored in heaven is safe from them 
all. The ydp is specially to be noted. The reason why treasure 
must be stored in heaven is that the hearts of those who bestow 
it may be drawn heavenwards. 

35-48. The Duty of Loyal Vigilance. From ver. 35 to ver. 38 
this section has no parallel in Mt. The interpellation of Peter 
(ver. 41) is also peculiar to Lk. But vv. 39, 40 and 42-46 are 
parallel to Mt. xxiv. 43-51. The discourse once more takes a 
parabolic turn, watchfulness being inculcated by the parables of the 
Master’s Return (35-38, 42-48) and of the Thief’s Attack (39, 40). 

35. Ἔστωσαν ὑμῶν at ὀσφύες περιεζωσμέναι. The long garments 
of the East are a fatal hindrance to activity. Comp. xvii. 8; 
Acts xii. 8; 1 Kings xviii. 46 ; 2 Kings iv. 29, 1x. 1; Job xxxviii. 3, 
xl. 7; Jer. i.17. Tristram, astern Customs in Bible Lands, p. 
158. Note the emphatic position of ὑμῶν and ὑμεῖς. ‘ Whatever 
others may do, this is to be your condition.” 

ot λύχνοι καιόμενοι, k.t.A. This is the parable of the Ten 
Virgins condensed (Mt. xxv. 1). 

86. προσδεχομένοις.  Lxpectantibus (Vulg.) cum desiderio et 
gaudio (Beng.): comp. li. 25, 38, xxill. 51. 

πότε ἀναλύσῃ ἐκ τῶν γάμων. If the rendering “when he shall 
return from,” etc., is correct, this is the only place in N.T. in which 
the verb has this meaning: comp. 2 Mac. villi. 25, xiil. 7, xv. 28; 
3 Mac. v. 21; Wisd. ii. 1. The more usual sense is “break up 
(a feast, camp, etc.), depart”: comp. Phil. i. 23; Judith xii. 1; 
2 Mac. ix. 1: and this may be the meaning here. See instances 
in Wetst. So Luther, wenn er aufbrechen wird. The wedding 
is not his own, but that of a friend which he has been attending. 
In Esther (ii. 18, ix. 22) γάμοι is used of any banquet or festival : 
but the literal meaning is better here.} 


For the plural of a single marriage feast comp. xiv. 8; Mt. xxii. 2, 
xxv. 10, and see Win. xxvii. 3, p. 219. For the constr. ἵνα ἐλθόντος . . . 
ἀνοίξωσιν αὐτῷ see Win. xxx. II, p. 259, and comp. xv. 20. 


87. περιζώσεται Kat ἀνακλινεῖ αὐτούς. Comp. Rev. iii. 20, 21. 
Christ acted in this way when He washed the disciples’ feet: not, 
however, in gratitude for their faithful vigilance, but to teach 
them humility. Nevertheless, that was a type of what is promised 
here: comp. Rev. xix. 9. References to the Saturna/a, when 
Roman masters and slaves changed places in sport, are here 


1 Kimchi on Is. Ixv. mentions a saying of R. Johanan ben Zacchai, who in- 
vited his servants without fixing a time: sapzentes se ornarunt, stolid abzerunt 
ad opera sua. Thus some went ογηαΐξ and others sordidz, when the time came, 
and the latter were disgraced (Keim, Jes. of Naz. v. p. 256. Comp. Schoettgen, 
i, p. 216). E 











XII. 37-41.] JOURNEYINGS TOWARDS JERUSALEM 331 


quite out of place. The parable xvii. 7-10 sets forth the usual 
course between master and man. 

88. δευτέρᾳ The first watch is not mentioned, because then 
the wedding-feast was going on. ‘These are probably the two 
last of the ¢ree Jewish watches (Judg. vii. 19), not the two middle 
watches of the Roman four (Mk. xili. 35; Acts xii. 4). See on 
xxli. 34 and D.Z. art. “Watches of Night.” In Ὁ, Marcion, 
Irenzus, and some other authorities, the first watch (τῇ ἑσπερινῇ 
φυλακῇ) is inserted: WH. ii. App. p. 61. 

39. γινώσκετε. Probably indic. But Vulg. Luth. Beza, and 
all English Versions make it imperat. ‘There is nothing strange 
in the sudden change of metaphor, especially in Oriental language. 
The “thief in the night” is a proverb for unexpected events 
{τ Mhesaiv2 5/2 Pet. in: τὸ; Rev.: i. 3, xvi. 15) “Comp. the 
changes of metaphor in the parallel passage Mt. xxiv. 40-44. 


ἀφῆκεν. ‘* Left his house” (RV.). AV. makes no distinction between 
ἀφῆκεν here and εἴασεν in Mt. xxiv. 43, rendering both ‘‘suffered.” But 
the RV. elsewhere renders ἀφίημι by ‘‘suffer” (viii. 51, xviii. 16); and 
ἀφῆκεν here cannot mean that he wes out of the house, for “πὲ would have 
kept awake” implies that he remained in it. If the distinction between εἴασεν 
and ἀφῆκεν is to be marked, the latter might be translated ‘‘allowed,” a 
word which the Revisers nowhere use, except in the margin of Mk, iv. 29. 


διορυχθῆναι. “Τὸ be dug through,” the walls being made of 
mud. Wic. has “to be myned” here and “to be undermynyde ” 
in Mt. for perfodiri of Vulg. Comp. διώρυξεν ἐν σκότει οἰκίας 
(Job xxiv. 16); ἐὰν δὲ ἐν τῷ διορύγματι εὑρεθῇ ὃ κλέπτης (Exod. 
Xxil. 2); οὐκ ἐν διορύγμασιν εὗρον αὐτούς (Jer. 11. 24). 

41. Εἶπεν δὲ ὁ Πέτρος. This interruption should be compared 
with that in ix. 32. Each of them connects the discourse in which 
it appears with a definite incident. It illustrates Peter’s impulsive- 
ness and his taking the lead among the Twelve. Perhaps it was 
the magnificence of the promise in ver. 37 which specially moved 
him. He wants to know whether this high privilege is reserved 
for the Apostles. For παραβολὴν λέγεις see on v. 36, and for 
πρός = “in reference to” comp. xvill. 1; Rom. x. 21 ; Heb. i. 7, 8, 
ΧΙ. 18, and possibly Lk. xix. 9 and xx. 19. Here zpos ἡμᾶς comes 
first with emphasis. 

ἢ καὶ πρὸς πάντας. Peter is sure that it has reference to the 
Twelve: the question is whether others are included. The em- 
ployment of parables would make him suppose that the multitude 
was being addressed, as in ver. 16; for Jesus did not commonly 
employ this kind of teaching with His permanent disciples. The 
spirit of the question resembles Jn. xxi. 21, and the answer 
resembles Jn. xxi. 22. In Mk. xiii. 37 we have what looks like 
a direct answer to the question here asked by S. Peter, “ What I 
say to you I say to all, Watch.” 


332 THE GOSPEL ACCORDING TO 5. LUKE [XI¥. 42-46. 


42. Tis dpa ἐστίν. Christ answers one question by another, 
which does not tell the questioner exactly what he wishes to know, 
but what it concerns him to know. It is enough that each who 
hears recognizes that he is an οἰκονόμος with responsibilities. 
This was true in the highest sense of the Apostles. The οἰκονόμος 
here is a dispensator (Vulg.) or vildicus (d), a superior slave left in 
charge of the household and estate (see on xvi. 1). Other names 
are ordinarius, actor, procurator, the meanings of which seem to 
have varied at different periods and on different estates. Becker, 
Gallus, Excursus ili. p. 204, Eng. tr. Hatch seems to assume 
that dispensator and villicus were terms of fixed and invariable 
meaning (Bib. Grk. p. 62). With πιστός comp. Num. ΧΙ. 7; 
1 Sam. xxii. 14; and with φρόνιμος comp. xvi. 8; Gen. xli. 39. 
With θεραπείας (abstr. for concr.) comp. ἐχάρη δὲ Φαραὼ καὶ ἡ 
θεραπεία αὐτοῦ (Gen. xlv. 16). Contrast Lk. ix. 11. 

σιτομέτριον. “A measured portion of food, ration.” These 
rations on Roman estates were served out daily, weekly, or 
monthly. The word occurs nowhere else, but σιτομετρεῖν is 
found (Gen: “xivii.,.12, 14): Comp: Hor.-2p.). το  Ξ 8 
instances in Wetst., and in Deissmann, Bible Studies, p. 158. 

44. ἀληθῶς λέγω ὑμῖν. Here, as in ix. 27 and xxi. 3, Lk. has 
ἀληθῶς, others have ἀμήν. See on x. 12. Comp. νομικοί (xi. 52) 
where Mt. has γραμματεῖς (xxili. 14), and his never using Ῥαββεί. 


ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ. Seeon viii. 3. This passage and 
Mt. xxiv. 47 seem to be the only instances in N.T. of this use of ἐπί. 
Elsewhere we have the gen. (ver. 42) or acc. (ver. 14), the former being 
more common (Mt. xxiv. 45, xxv. 21, 23). 


45. Xpovifer ὁ κύριός pou. Comp. 2 Pet. ili. 3, 4; Eccles. 
viii, τὶ. The “But and if” of AV. 1s simply) “ But af {π ΕΣ 
“and if” being “an if,” a double conditional, which was common 
in the sixteenth and seventeenth centuries. 

ἄρξηται. He begins to do this, but the arrival of his lord puts 
a stop to it: comp. v. 21, xill. 25; Acts xl. 15. This οἰκονόμος 
has a large familia of slaves under him. Perhaps he makes merry 
on what he ought to have given them. For παιδίσκη as a verna- 
cular word for a female slave see Kennedy, Sources of V.TI. Grk. 
p. 40. Μεθύσκεσθαι is “to get drunk,” as distinct from μεθύειν 
“to be drunk” (Acts il. 15). 


46. For the attraction in ἐν ὥρᾳ ἡ οὐ γινώσκει see on iil. 13. 


διχοτομήσει. To be understood literally; for his having his 
portion with the unfaithful servants does not imply that he still 
lives: their portion is a violent death. For the word comp. Ex. 
xxix. 17; and for the punishment 2 Sam. xii. 31; τ Chron. xx. 3; 
Susannah 59; Amos i. 3 (LXX); Heb. xi. 37. There is no 





RII. 46-48.] JOURNEYINGS TOWARDS JERUSALEM 333 


example of the word being used of scourging or other severe treat- 
ment. ‘There is a gradation of punishments: for vile misconduct 
and tyranny, death; for deliberate neglect, many stripes; for 
unintentional neglect, few stripes. Herodotus uses διατέμνειν : ii. 
139. 2, Vil. 39. 5. Comp. Suet. Caligula, xxvii.: multos honest 
ordinis . . . medios serra dissecuit. 

τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει. ‘Will appoint his 
portion with the unfaithful servants,” 2.6. those guilty of a gross abuse 
of trust. ‘ Unbelievers” here has no point. Mt. has τῶν ὑποκρι- 
τῶν, which means much the same as τῶν ἀπίστων. This unfaithful 
steward expected to be able to play the part of a trusty agent at 
the time of his lord’s arrival. For τὸ μέρος we have ἡ μερίς in 
LXX, Is. xvii. 14; Jer. xiii. 25. 

Here the parallel with Mt. xxiv. 43-51 ends. What follows is 
preserved by Lk. alone. 

47. ἐκεῖνος δὲ ὁ δοῦλος. ‘* Aut that servant,” J//e autem servus. 
Both AV. and RV. have “and.” The δέ marks the contrast be- 
tween this transgressor and the οἰκονόμος, for μὴ ἑτοιμάσας ἢ ποιήσας 
πρὸς τὸ θέλημα αὐτοῦ is a less serious offence than the outrages 
which are described in wv. 45, 46, and one which a// servants may 
commit. 

δαρήσεται πολλάς. Understand πληγάς and comp. παίειν ὀλίγας 
(Xen. Anad. v. 8. 12). In N.T. δέρω is never “I flay,” but always 
“1 beat.” Comp. the vulgar “hide, giving a hiding to.” In LXX 
δέρω does not occur, except as v./. in Lev. i. 6; 2 Chron. xxix. 34, 
ΧΧΧΥ 11; but in all three places the meaning is “flay,” and the 
true reading possibly ἐκδέρω. Comp. Mic. ii. 8, ili, 3. The 
doctrine of degrees of punishment hereafter is taught here still 
more plainly than in x. 12, 14. See Aug. De Civ. Det, xxi. 16. 

There are two classes not mentioned here: ὃ γνοὺς καὶ ποιήσας 
and (so far as that is possible) 6 μὴ γνοὺς καὶ ποιήσας : see on 
Rom. ii. 14. 

48. ὃ μὴ γνούς. Seeing that he is a servant, he might have 
known his master’s will, had he been anxious to find it out. 
Nevertheless it is true that even he, who, in ignorance for which 
he is not responsible, commits ἄξια πληγῶν, has to suffer. The 
natural consequences of excess or transgression must follow. 


In the second half of the verse it is doubtful whether the two parallel state- 
ments mean exactly the same thing or not. Either, ‘‘ He who receives much is 
expected to exhibit much gratitude, and also readiness to make return; and is 
expected to do more than ¢hose who have received less”: or, ‘‘ He who receives 
a gzft (ἐδόθη), must make a proportionate return: and he who receives a defoszt 
(παρέθεντο), must restore more than he has received.” In the latter case the 
second half states the principle of the parables of the Talents and the Pounds 
Note the impersonal plurals, and comp. ver. 20. 


49-53. The discourse seems to return to its starting-point 





334. THE GOSPEL ACCORDING TO S. LUKE [XIL. 48-51. 


(συ. 1-2). Christ’s teaching inevitably provokes opposition and a 
division between those who accept it and those who reject it. 
There is no parallel in Mt. or Mk. to wv. 49, 50. 

49. Πῦρ. First foremphasis. ‘It is fire that I came to cast upon 
the earth.” ‘The context seems to show that the fire of division 
and strife is meant: or, comparing iii. 16, we may understand the 
fire of holiness, which excites hostility and controversy. Jgnis tlle 
non est nativus lerre (Beng.). Eis κρίμα ἐγὼ εἰς τὸν κόσμον τοῦτον 
ἦλθον (Jn. ix. 39: comp. ill. 19). 

καὶ τί θέλω εἰ ἤδη ἀνήφθη ; ; A passage of well-known difficuity, 
the translation of which remains doubtful. With this punctuation 
we may follow AV. and RV., “What will I, if it be (is) already 
kindled?” the meaning of which is not clear: comp. LXX of 
Josh. vii. 7. Or, with De Wette, Weiss, and many others, ‘‘ How 
I wish that it were already kindled!” which does rather serious 
violence to the Greek. Or, with Origen, Meyer, etc., we may 
punctuate, καὶ τί θέλω ; εἰ τὴν ἀνήφθη. ‘And what will I? Would 
that it were already kindled!” (Win, lili. 8. Ὁ, p. 562); which is 
rather abrupt and harsh: but comp. xix. 42 and Jn. xii. 27. Per- 
haps the first is best, meaning, ‘‘ What more have I to desire, if 
it be already kindled.” The next verse does not imply that it is 
not kindled ; and the history of Christ’s ministry shows that it was 
kindled, although not to the full extent. Comp. Ps. Ixxviii. 21. 
Christ came to set the world on fire, and the conflagration had 
already begun. Mal. iii. 2. Comp. the constr. in Ecclus. xxiii. 14. 

50. βάπτισμα δὲ ἔχω βαπτισθῆναι. Having used the meta- 
phor of fire, Christ now uses the metaphor of water. The one 
sets forth the result of His coming as it affects the world, the other 
as it affects Himself. The world is lit up with flames, and Christ 
is bathed in blood: Mk. x. 38. His passion is a flood in which 
He must be plunged. The metaphor is a common one in O.T. 
Rs.) 1xix. 2, 2. 14,, 15, xl. 7}, CXxXiv.4, 5, cxliv, 75 ulseeeinee 
Jordan in flood and mountain torrents in spate would suggest such 
figures. See on ix. 22. 

πῶς συνέχομαι ἕως ὅτου τελεσθῇ. “ How am 1 oppressed, afflicted, 
until it be finished”: comp. viii. 37; Job iii. 24.. The prospect 
of His sufferings was a perpetual Gethsemane: comp. Jn. xii. 27. 
While He longed to accomplish His Father’s will, possibly His 
human will craved a shortening of the waiting. Comp. συνέχομαι 
δὲ ἐκ τῶν δύο (Phil. 1. 23). With τελεσθῇ comp. τετέλεσται, Jn. xix. 
28, 30. 

51. With ov. 51 and 53 comp. Mt. x. 34, 35. It was the belief 
of the Jews that the Messiah would at once introduce a reign of 
peace and prosperity. Jesus does not wish His followers to live 
in a fool’s paradise. He is no enthusiast making wild and delusive 
promises. In this world they must expect tribulation. 





XII. 51-55.] JOURNEYINGS TOWARDS JERUSALEM 335 


ἀλλ᾽ 4. ‘Except, but.” Although the ἀλλ᾽ has no accent, it seems te 
represent ἄλλο rather than ἀλλά : ‘*I came not to send avy other thing than 
division.” Or there may be a mixture of οὐδὲν ἄλλο ἤ and οὐδὲν ἄλλο, αλλά : 
comp. 2 Cor. i. 13; Job vi. 5; Ecclus. xxvii. 12, xliv. 10. The expression 
is common in class. Grk.; and in Hdt. 1. 49. 1, ix. 8. 3 the origin of it seems 
to be shown. See Stallbaum on //exdo, 81 B; Win. lili. 7. ἢ. 5, p. 552. 


Stayeptopds. Comp. Mic. vii. r2; Ezek. xlviii. 29; here only 
in N.T. Again Christ prepares them for disappointment. 

52. This verse has no parallel in Mt. x. Comp. Mic. vii. 6, 
on which what follows seems to be based. Godet says that there 
are five persons here and six in ver. 53. There are five in both 
cases, the mother and mother-in-law being the same person. Ex- 
cepting 2 Cor. v. 16, ἀπὸ tod νῦν is peculiar to Lk. (i. 48, v. 10, 
xxil. 18, 69; Acts xviii. 6). It is not rare in LXX (Gen. xlvi. 30; 
ΡΞ ΣΤ 2. ΟΣ 26; Cxx. 8; CXxiv. 2) Cxxx. 3, Is. ix. 7, etc): 

53. πατὴρ ἐπὶ vid ... μήτηρ ἐπὶ θυγατέρα... πενθερὰ ἐπὶ 
τὴν νύμφην. The change from the dat. to the acc. fosstb/y indicates 
that the hostility is more intense in the case of the women. But 
LXX of Mic. vii. 6 more probably was the cause of the change. 
There we have ἐπὶ τήν of the women, but vids ἀτιμάζει πατέρα of 
the men. In Mt. x. 35 we have κατά c. gem. in all three cases. 
Lk. omits ‘‘A man’s foes shall be those of his own household.” 
Comp. Mal. iv. 6. 


For wudn=‘‘ daughter-in-law” comp. Mt. x. 35; Gen. xi. 31, xxxviii. 
11; Lev. xvili. 15, etc.; Jos. Ant. v.9. 1. In Jn. ili, 29; Rev. xviii. 23, 
etc., it has the classical meaning of ‘‘ bride.” 


54-59. §Ignorance of the Signs of the Times. Christ once 
more addresses the multitude (ver. 15), apparently on the same 
occasion ; but it is by no means certain that Lk. means this. If 
so, this is a last solemn word by way of conclusion. ‘The para'lel 
passage Mt. xvi. 2, 3 is of very doubtful authority. It can hardly 
be derived from Lk., from which it differs almost entirely in word- 
ing, but perhaps comes from some independent tradition. 

54. Ἔλεγεν δὲ kal. The formula is suitable for introducing 
a final utterance of special point. Comp. v. 36, ix. 23, xvi. I, 
Xvili. 1. For tots ὄχλοις see on xi. 29. 

ἐπὶ δυσμῶν. In the West, and therefore from the Mediter- 
ranean Sea, which was a sign of rain (1 Kings xviii. 44). Robinson, 
hes: in-Pal. i. p. 420); .D.B. art. ‘ Rain.” 

εὐθέως λέγετε ὅτι Ὄμβρος ἔρχεται. Both the εὐθέως and the pres. 
ἔρχεται point to the confidence with which the announcement is 
made: “at once ye say, Rain is coming.” Comp. ἔρχεται wpa. 
Ὄμβρος is “heavy rain, a thunder-shower”: Deut. xxxil. 2; Wisd. 
xvi. 16; Ecclus. xlix. 9; Jos. Avzé. 11. 16. 3. 

55. ὅταν νότον πνέοντα. Understand ἴδητε. One sees that it 18 
a south wind by the objects which it moves. Lk. alone uses νότος 





336 THE GOSPEL ACCORDING TO S. LUKE [XII. 55-59. 


of the south wind (Acts xxvii. 13, xxviil. 13). Elsewhere it means 
the South, as frequently in LXX (xi. 31, xill. 29; Mt. xii. 42; Rev. 
ΧΧΙ 13; 1 Sam. ΧΧΨΙΙ. 10, XXX. 1, 14, 27; 2 Sam. xxiv.95 1 Kings 
11: 25, 29.1.7) 25); ete): 

καύσων: “Scorching heat”: Mt. xx. 12; Jas. i. 113 Is. xlix. 
10; Ecclus. xviii. 16, ΧΙ]. 22. Perhaps nowhere in N.T. does 
καύσων mean the burning east wind (Job xxvii. 21 ; Hos. xii. 1); 
but Jas. i. 11 is doubtful. 

56. ὕποκριταί. Comp. Mt. xxiii. 14 ff. They professed to be 
unable to interpret signs, such as the birth, preaching, and death 
of the Baptist, the preaching and miracles of Jesus. But their 
weather-wisdom proved that they could be intelligent enough 
where their worldly interests were concerned. 

δοκιμάζειν. “To test.” In τὸ πρόσωπον τοῦ οὐρανοῦ and καιρόν 
we have almost the only words that are common to this passage 
and Mt. xvi. 2, 3. With τὸν καιρόν (tempus Messiz) comp. xix. 


57. Ti δὲ καὶ ἀφ᾽ ἑαυτῶν. “ But why even of yourselves, out 
of your own hearts and consciences,” without information from 
externals: comp. xxl. 30. Or possibly, “Οἱ yourselves a@/so,” as 
teadily (εὐθέως) as in the case of the weather. In either case ἀφ᾽ 
ἑαυτῶν comes first foremphasis. For δὲ καί see small print on iil. 9. 


58. ὡς yap ὑπάγεις. yap safe ponitur, ubi propositionem exctpit tractatio. 
Here ἐν τῇ ὁδῷ stands first with emphasis; no time is to be lost. And the 
Latinism δὸς ἐργασίαν, da oferam, occurs here only. Wetst. quotes Hermo- 
genes, De /nventione, 111. 5. 7. Excepting Eph. iv. 19, ἐργασία in N.T. is 
peculiar to Lk. (Acts xvi. 16, 19, xix. 24, 25). Hobart regards it as medical 
(p. 243), but it is very freq. in LXX. Note os=‘‘ when.” 

ἀπηλλάχθαι. “Τὸ be quit of him” by coming to terms with him. 
Christ is perhaps taking the case of the two brothers (vv. 13, 14) as an illus- 
tration. The από before the αὐτοῦ is omitted in B, but is certainly right 
Acts xix. 12. In class. Grk. both constructions are found, but the simple - 
gen. ismore common. Plat. Leg. 868 D; Xen. A/em. ii. 9. 6. 

κατασύρῃ. Here only in N.T. and only once in LXX of ruining or 
demolishing : ὅτε ἐγὼ κατέσυρα τὸν Ἡσαῦ (Jer. xlix. 10). In Lat. detraho is 
used of dragging into court. For examples see Wetst. Mt. has παραδῷ τῷ 


Κριτῃ. 


παραδώσει τῷ πράκτορι καὶ ὁ πράκτωρ σε βαλεῖ εἰς φυλακήν. 
Tradat te exactori et exactor mittat te in carcerem (Vulg.). For 
exactor Cod. Palat. (e) has the strange word fignerarius. No- 
where οἶδα in bibl. Grk. does πράκτωρ occur. At Athens the 
magistrate who imposed a fine gave notice to the πράκτορες, who 
entered it as due from the person fined ; but they did not enforce 
payment, if the fine was not paid. They merely kept the record. 
See D. of 443 art. Practores. For πράκτορι Mt. has ὑπηρέτῃ. 

59. λέγω σοι. He addresses each individual. Mt. has ἀμὴν 
λέγω σοί (comp. ver. 44), and for λεπτόν has κοδράντην. The 











ΧΤΙ, 59-XITI. 1.1 JOURNEYINGS TOWARDS JERUSALEM 337 


λεπτόν (λεπτός -- ““ peeled, thin, small”) was half a guadrans and 
the eighth of an as: see on ver. 6, and comp. xxi. 2; Mk. xii. 42. 
Can the payment be made ἐν φυλακῇ The parable gives no 
answer to this question. But it teaches that the proper time for 
payment is before judgment is given, and that release is impossible 
until full payment is made. The Talmud says: “The offences 
between man and God the Day of Atonement doth atone for. 
The offences between man and his neighbour the Day of Atone- 
ment atoneth for, only when he hath agreed with his neighbour.” 
There is no need to interpret the details in the parable, and make 
the ἀντίδικος mean the law of God, and the ἄρχων God Himself, 
and the κριτής the Son of God. 

XIII. 1-9. § Three Exhortations to Repentance, of which two 
(1-3; 4, 5) are based upon recent occurrences, while the third 
(6-9) is a parable. All three seem to have been omitted by 
Marcion in his mutilated Gospel ; but it is not easy to see what he 
disliked in them. They are peculiar to Lk., and both external and 
internal evidence guarantee their authenticity. Time and place 
are indefinite ; but the connexion with what precedes is expressly 
stated, and the scene must have been away from Jerusalem. 

1-3. The Moral of the Massacre of the Galilean Pilgrims. 
There is no record of this massacre in any other source. But the 
turbulent character of the Galilzeans, and the severity of Pilate and 
other Roman governors, make the incident more than credible. 
Horrible massacres are recorded by Josephus(A7z. xvii. 9. 3, XVill. 3. I, 
xx. 5.3; B./. ii. 3. 3, 9. 4, V. 1.5). The fact that such things were 
common accounts for the absence of other records ; and possibly not 
very many were slain. But such an outrage on Galileans may have 
been one of the causes of the enmity between Herod and Pilate 
(xxiii. 12); and Keim conjectures that it was on this occasion 
that Barabbas was imprisoned. So also Lewin, Yas¢i Sacr1, 1407. 


Others have conjectured the occasion to have been the insurrection under 
Judas of Galilee, the Gaulonite of Gamala (.4716. xviii. 1. 1; B. /. ii. 8. 1); but 
that was many years earlier (c. A.D. 6), and these new-comers evidently report 
some recent event. On the other hand, the insurrection of the Samaritans 
(Ant. xviii. 4. 1) took place later than this, being the immediate cause of the 
recall of Pilate (A.D. 36). And what had Samaritan rebellion to do with the 
massacre of Galilaans? Comp. Philo’s summary of the enormities of Pilate: τὰς 
δωροδοκίας, Tas ὕβρεις, Tas ἁρπαγὰς, τὰς αἰκίας, Tas ἐπηρείας, τοὺς ἀκρίτους καὶ 
ἐπαλλήλους φόνους, τὴν ἀνήνυτον καὶ ἀργαλεωτάτην ὠμότητα (Leg. ad Gatum, 
XXxXviiil. p. 1034 c, ed. Galen.). Again he says of him: ἦν yap τὴν φύσιν 
ἀκαμπὴς καὶ μετὰ τοῦ αὐθάδους ἀμείλικτος ; and, ola οὖν ἐγκότως ἔχων καὶ βαρύ- 
μηνις ἄνθρωπος. See Lewin, 1493; Derenbourg, p. 198. 


1. Παρῆσαν. Not, “there were present,” as all English Versions 
render, but, “there came,” venerunt (Cod. Brix.). These inform- 
ants were not in the crowd which Jesus had been addressing, but 
brought the news afterwards. For this use of παρεῖναι comp. Acts 

22 


333: THE GOSPEL ACCORDING TO 5. LUKE [XIII 1-3. 


x. 21; Mt. xxvi. 50; Jn. xi. 28: sometimes followed by πρός 
(Acts: xii. ‘205, Gal. 1.0: 19; (20); or by eis (Col. 1. 6): comps Uk 
xi. 7. In Mt. xxvi. 50; Acts x. 21, xil. 20, Vulg. has vendo; in 
Col. i. 6, fervenio. Wetst. quotes a close parallel: παρῆσάν τινες 
ἀπαγγέλλοντες πολλοὺς τῶν “EAAHVwV νεωτερίζειν (Diod. Sic. xvii. 8) 

ἐν αὐτῷ τῷ καιρῷς “At that very opportunity,” viz. just as He 
was speaking about the signs of the times. Possibly they had 
heard His last words, and thought that their story would be 
regarded as a sign: τῷ καιρῷ may look back to τὸν καιρόν (xii. 56: 
comp. i. 20, iv. 13). 

ὧν τὸ αἷμα Πειλᾶτος ἔμιξεν μετὰ τῶν θυσιῶν αὐτῶν. These pilgrims 
from Galilee had come up to Jerusalem for one of the Feasts, 
probably Tabernacles, and had come into collision with the 
Romans, no doubt through some fanatical act of rebellion. The 
merciless procurator, himself in Jerusalem to keep order during 
che Feast, sent troops to attack them as they were sacrificing in 
the temple courts, and their blood was mingled with that of the 
slaughtered beasts. The expression, ‘‘ mingling blood with blood,” 
occurs elsewhere. Schoettgen quotes (of Israelites who were cir- 
cumcised in Egypt at the Passover): e¢ circumcist sunt, et commixtus 
est sanguts paschatts cum sanguine circumcisionts (Hor. Hebr. Ὁ. 286). 
And again: David swore to Abishai, if he laid hands on Saul, “I 
will mingle thy blood with his blood” (zézd. p. 287 ; Lightfoot, 
Hor. Hebr. ad /oc.). 

2. We gather the object of these informants from Christ’s 
answer. They did not want Him as a Galilean to protest against 
Pilate’s cruelty, perhaps by heading another Galilzan revolt. 
Rather, like Job’s friends, they wanted to establish the view that 
this calamity was a judgment upon the sufferers for exceptional 
wickedness (Job iv. 7, vili. 4, 20, xxii. 5; comp. Jn. ix. I, 2). 


Perhaps they had heard about the threatened “cutting asunder” 


(xii. 46), and thought that this was a case in point. There is no 
hint that they wished to entrap Him into strong language respect- 
ing Pilate. 

mapa πάντας τ. Γ. éyévovto. ‘‘ Showed themselves to be (comp. x. 36) 


sinners deyond all the Galilzans.” Comp. the use of παρά after comparatives, 
iii, 13. 


3. πάντες ὁμοίως ἀπολεῖσθε. The suffering of a whole nation is 
more likely to be produced by the sin of the nation than the suffer- 
ing of an individual by the sin of the individual. Lxempla sunt 
omnium tormenta paucorum. Jesus condemns neither the Galilzans 
nor Pilate, but warns all present of what must befall ¢Zem unless 
they free themselves from ¢Hezr guilt. It is this approach of judg- 
ment upon His whole people which seems to fill Christ’s thought, 
and to oppress Him far more than the approach of His own suffer- 





Sa :Ξ τ 





τ ᾿ς πιο νον αν = 
————==L2 ee τ τ. 





ATII. 3-5.] JOURNEYINGS TOWARDS JERUSALEM 339 


ings. Grotius points out how exact the ὁμοίως is. Vide guam 
omnia congruerint. Paschatis enim die occist sunt, magna pars in 
ipso templo pecudum ritu, οὐ eandam causam seditionis. But it is 
unlikely that this massacre took place at the Passover. ‘The rest 
is right. Πολλοὶ. . . πρὸ τῶν θυμάτων ἔπεσον αὐτοὶ καὶ τὸν Ἕλλησι 
πᾶσι καὶ βαρβάροις σεβάσμιον βωμὸν κατέσπεισαν ἰδίῳ φόνῳ (δ. 
v. 1. 3). See Martensen, Chr. Dogm. § 110. 

4,5. The Moral of the Catastrophe at Siloam. This incident 
also is recorded here only. Jesus mentions it spontaneously as 
something fresh in their memories. ‘The tower” means the well- 
known tower. 

4. ἐν τῷ Σιλωάμ. The ἐν perhaps indicates that it was surrounded 
by buildings. 

The Greek form of the name varies. Σιλωάμ in LXX and Josephus ; 
Σιλωάς in Josephus ; Σιλωά in Aquila, Symmachus, and Theodotion. Note 
the article, which agrees with Jewish usage. In Jn. ix. 7 and in LXX the 
article occurs: comp. τὸν Σαρῶνα (Acts ix. 35). Few sites have been identi- 


fied with more certainty than Siloam: Conder, Handbk. of Δ. p. 3353 
Stanley, Sz. & Pal. pp. 180, 428; Tristram, Szb/e Places, p. 162. 


ὀφειλέται. vii. 41, xi. 4; Mt. vi. 12, xvill. 24-34. The change 

of word from ἁμαρτωλοί (ver. 2) ought to be marked in translation, 
as by Wic. Rhem. and RV.; and also the change from ὁμοίως 
(ver. 3) to ὡσαύτως (ver. 5), as by RV., although there is little 
change of meaning. If Ewald’s guess is correct, that these eighteen 
were working at the aqueducts made by Pilate, to pay for which he 
had used τὸν ἱερὸν θησαυρόν (καλεῖται δὲ κορβανᾶς), then ὀφειλέται 
may be used in allusion to this, implying that it was held that 
these workmen ought to pay back their wages into the treasury 
(Jos. B. J. ii. 9. 4). Jesus reminds the people that they are all 
sinners, and that all sinners are debtors to Divine justice (xii. 58). 
5. μετανοήσητε.. The change of tense, if this be the right reading 

(§ ADLMT UX), points to the need of zmmediate repentance, as distinct 
from a s¢fate or continued attitude of repentance, μετανοῆτε (ver. 3). Vulg. 


expresses the difference by #zsi penttentiam habueritis (ver. 3) and sz pant 
tentiam non egeritis (ver. 5). See on ili. 3 and v. 32. 


πάντες ὡσαύτως ἀπολεῖσθε. The ὡσαύτως is stronger than ὁμοίως, 
as “in the same manner” than “in like manner.” In both verses 
the MSS. are divided, but with a balance in ver. 3 for ὁμοίως and 
for ὡσαύτως here. See Jos. B. /. vi. 5.4, 7. 2, 8. 3, etc., for the 
similarity between the fate of these eighteen and that of the Jews 
at the fall of Jerusalem. 

6-9. §The Parable of the Barren Fig tree. It sets forth the 
longsuffering and the severity of God. His visitation of sin, how- 
ever long delayed in order to give opportunity of repentance, is 
sure. The fig tree, as in Mk. x:. 13, is the Jewish nation, but also 
any individual soul. Comp. Hos. ix. 10; Joeli. 7. It is arbitrary 





340 THE GOSPEL ACCORDING TO 5. LUKE [XITI. 6-9. 


to assert that the withering of the barren fig tree in Mt. xxi. and 
Mk. xi. is a transformation of this parable into a fact, or that the 
supposed fact has here been wisely turned into a parable. 

6. Ἔλεγεν δὲ ταύτην τὴν παραβολήν. See onv. 36. The parable 
is a continuation of the warning, “ Except ye repent, ye shall all 
likewise perish.” 22.6.6. art. “ Fig-tree.” 

Συκῆν. .. ἐν τῷ ἀμπελῶνι αὐτοῦ. The main subject of the 
parable is placed first. Deut. xxii. 9 forbids the sowing of corn in 
vineyards, but to plant other fruit trees there was not a violation of 
this. At the present day fruit trees of various kinds are common 
in vineyards and in cornfields in Palestine (Stanley, Siz. & Pad. 
p. 421). ‘The fig tree ripeneth her green figs, and the vines are 
in blossom” (Canz. ii. 13), perhaps implies this combination. 

7. τρία ἔτη ἀφ᾽ οὗ ἔρχομαι. Lit. “It is three years from the 
time when I continue coming”: comp. Thuc. i. 18. 1. A fig tree 
is said to attain maturity in three years, and a tree that remained 
fruitless for so long would not be likely to bear afterwards. See 
quotations in Wetst. The three years of Christ’s ministry cannot 
well be meant. The tree had been fruitless long before He began 
to preach, and it was not cut down until forty years after He ceased 
to do so. Cyril suggests Moses and Aaron, Joshua and the 
Judges, and the Prophets (Migne, vol. Ixxii. 753). Ambrose pro- 
poses the annunciations to Abraham, Moses, and Mary (Migne, 
vol. xv. 1743). Other triplets equally good might be easily de- 
vised ; but none are required. See Schanz, ad Joc. p. 360. 

iva τί καὶ τὴν γῆν Katapyet; “Why, in addition to doing no 
good, does it sterilize the ground?” Ufguid etiam terram occupat 
(Vulg.). Excepting here and Heb. ii. 14, the verb is used in N.T. 
only by S. Paul. He has it often, and in all four groups of his 
Epistles. In LXX only in Ezra (iv. 21, 23, v. 5, vi. 8). Latin 
Versions vary between occupat, evacuat, detinet, and intricat; - 
English Versions between “occupy,” ‘keep barren,” “ cumber,” 
and “hinder.” All the latter, excepting Rhem. and RV., miss the 
καί: it not only gives no fruit, it also renders good soil useless 
(dpyov). 

8. κόπρια. Here only in N.T. In Jer. xxv. 33 (xxxii. 19) and Ecclus. 
xxii. 2 this plur. occurs as here without the art. The curious reading κόφινον 


κοπρίων is found in D, and is supported by cofimzm stercords or cophinam ster- 
0715 of various Latin texts, d having gualum stercorés. 

9. εἰς τὸ μέλλον. In the true text (N BL 33, Boh. Aeth.) this expression 
precedes el δὲ μήγε, and we have an aposiopesis as in Acts xxiii. 9; Rom. 
1x. 22-24. Comp. Exod. xxxii. 32, where LXX supplies the apodosis. The 
ellipse of καλῶς ἔχει occurs in class. Gk. It is perhaps possible to make εἰς τὸ 


1 Both ἀργός (contr. from depyds) and ἀργία are used of land that yields no 
return: Xen. Cyr. ili. 2. 19; Theophr. &. Phys. v. 9. 8. Comp. Rom. vi. 6, 
‘that the body as an instrument of sin may be rendered unproductive, inactive” 
(καταργηθῇ) ; also ; Cor. xv. 26; 2 Cor. iii. 14; 2 Tim. i. 10. 





XIII. 9-11.] JOURNEYINGS TOWARDS JERUSALEM 341 


μέλλον the apodosis: ‘‘if it bear fruit, we may postpone the question ; but if 
not,” etc. That εἰς τὸ μέλλον may mean ‘‘ against next year” is clear from 
Plutarch’s use of it for magistrates designate: ¢.g. τὸν Πείσωνα κατέστησεν 
ὕπατον els τὸ μέλλον (C#s, xiv.) ; and perhaps it may mean ‘next year (Syr- 
Sin.),” the prep. being redundant, as in els τὴν τρίτην : comp. Jos. Ant, 
i. 11. 2. But that ἔτος need not be understood, and that the prep. need not 
be redundant, is clear from 1 Tim. vi. 19, where els τὸ μέλλον means “‘ against 
the time to come.” Only if the prep. be made redundant is the transfer of els 
τὸ μέλλον to ἐκκόψεις (A D) possible ; for ‘* agazmst next year thou shalt cut it 
down” would here make no sense; but the external evidence is conclusive 
against the transfer. Comp. Acts xill. 42; Hom. Od. xiv. 384. 

For the change from ἐάν to εἰ (κἂν . . . εἰ δὲ μήγε) comp. Acts v. 38, 39. 
It occurs in class. Grk.; and in most cases of this kind either conjunction 
might just as well have been used twice. Here it is possible that the first 
alternative is given as more problematical than the second. 


ἐκκόψεις αὐτήν. “Thou shalt (have) it cut down,” shalt give 
the order for it. ‘The vine-dresser will not even then cut it down 
without express command. He does not say ἐκκύψω. Comp. the 
Baptist’s warning, in which this same verb (ἐκκόπτεται) is used 
(iii. 9). Trench gives a striking parallel in an Arabian recipe for 
curing a barren palm tree (Paz. p. 359, roth ed.). 

10-17. § Healing of a Woman on the Sabbath from a Spirit of 
Infirmity. The details are manifest tokens of historical truth. 
The pharisaic pomposity of the ruler of the Synagogue, with his 
hard and fast rules about propriety ; Christ’s triumphant refutation 
of his objections ; and the delight of the people, who sympathize 
with the dictates of human nature against senseless restrictions ;— 
all this is plainly drawn from life. See Keim, Jes. of Vaz. iv. 
pp. 15, 162. Here, as in vi. 1-11, Christ claims no authority to 
abolish the sabbath. He restores it to its true meaning by rescu- 
ing it from traditions which violated it. See Hort, /udaistic 
Christianity, p. 32. 

10. This is the last mention of His teaching in a synagogue, 
and the only instance of His doing so in the latter part of His 
ministry. In many places where He was known the elders would 
not have allowed Him to preach, seeing that the hierarchy had 
become so hostile to Him. It is evident that rots σάββασιν is 
sing. in meaning, as always in the Gospels. See on iv. 31, where, 
as here, we have the periphrastic imperfect. 

11. πνεῦμα ἔχουσα ἀσθενείας. “Who had a spirit that caused 
infirmity.” See Sanday on Rom. vill. 15. Similarly a demon that 
caused dumbness is called a “dumb spirit” (xi. 14; Mk. 
ΙΧ. 17, 25). Weiss would have it that this expression is the Evan- 
gelist’s own inference, and a wrong inference, from ἣν ἔδησεν ὁ 
Σατανᾶς (ver. 16), which probably means that Jesus knew her 
malady to be the consequence of her sinful life. Therefore Satan, 
who caused the sin, caused the malady. Weiss asserts that the 
laying on of hands never occurs in the case of demoniacs. And 





342 THE GOSPEL ACCORDING TO 5. LUKE [XIII 11-165. 


he appeals to θεραπεύεσθε (ver. 14), observing that exorcisms are 
not healings (L. /. 11. p. 53, Eng. tr. ii. p. 239). But we know too 
little to affirm that Jesus never laid His hands on demoniacs ; and 
both θεραπεύειν (vill. 2; Mt. xvii. 16) and ἰᾶσθαι (ix. 42) are used 
of healing them. Jesus generally cured ordinary diseases with a 
touch or laying on of hands (iv. 40, v. 13, Vill. 44, 54, ΧΙν. 4, 
xxi. 51); but He sometimes healed such with a word (iv. 39, 
V. 24, V1. 10, Vil. 10). Although He commonly healed demoniacs 
with a word (iv. 35, 41, Vill. 29, 1x. 42), He may sometimes have 
touched them. And it should be noted that ἀπολέλυσαι, which 
implies that she has already been freed from the πνεῦμα ἀσθενείας 
(comp. v. 20), precedes the laying on of hands. Therefore this 
act, like the laying hold of the demoniac boy (Mk. ix. 27), may 
have been added in order to complete the physical cure. There is 
nothing to show that the woman had come expecting to be healed 
by Jesus. For συνκύπτουσα see Ecclus. xii. 11, xix. 26. 


ἔτη δέκα ὀκτώ. To suggest that this is a reminiscence of the eighteen on 
whom the tower fell, and that the twelve in vill. 43 is a reminiscence of the 
twelve in viii. 42, is hardly sober criticism. Do numbers never come a second 
time in real life? And he must be a poor inventor who i is incapable of varying 
numbers. Syr-Sin. has ‘‘had a spirit eighteen years.” 
μὴ δυναμένη. As usual in N. erect μή with the participle, although 
it refers to a matter of fact. Comp. ef 20; Acts ix. 9; and see Simcox, Lang. 
of N.T. p. 188. 


ἀνακύψαι eis τὸ travtehés, ‘‘ Wholly to lift up herself, to 
straighten herself properly.” Nearly all English Versions follow 
the Vulgate in taking εἰς τὸ παντελές with μὴ δυναμένη ; mec omnino 
poterat, “could not in any wise, could not at all.” But it may go 
with ἀνακύψαι, after which it is placed: “coulde not well loke up” 
(Cov.) ; Zonnte nicht wohl aufsehen (Luth.). Comp. σώζειν εἰς τὸ 
παντελὲς δύναται (Heb. vii. 25), the only other passage in N.T. in 
which it occurs. Not in LXX. Josephus always has it next to 
the word to which it belongs (Amz. i. 18. 5, ili. 11. 3, 12. I, Vi. 2. 3, 
Wilt 7333): 

12. ἀπολέλυσαι. “Thou hast been and remainest loosed” ; 
an unasked for cure. Comp. ἀφέωνται (v. 20, vil. 48). 

18. παραχρῆμα ἀνωρθώθη. See on v. 25. The verb occurs in 
N.T. only here, Acts xv. 16, and Heb. xil. 12; but is freq. in LXX. 
Hobart shows that it is used by medical writers of straightening 
abnormal or dislocated parts of the body (p. 22). 

14. ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος. Comp. vill. 41. No one 
had spoken to him, but he replies to what had been done. He 
indirectly censures the act of Jesus by addressing the people as 
represented by the woman. 

15. Ὕποκριταί. All who sympathize with this faultfinder are 
addressed, especially οἱ ἀντικείμενοι αὐτῷ (ver. 17). There was 





XIII. 15-17.] JOURNEYINGS TOWARDS JERUSALEM 343 


hypocrisy in pretending to rebuke the people, when he was really 
censuring Jesus; and in professing to have a zeal for the Law, 
when his motive was aimus against the Healer. There was no 
evidence that people had come in order to be healed. And, if 
they had done so, would they have broken the Law? Cyril has a 
very animated attack on this man, whom he addresses as βασκανίας 
ἀνδράποδον, rebuking him for not seeing that Jesus had not broken 
even the letter of the Law in keeping its spirit (Migne, vol. xxii. 
770; Payne Smith, p. 454). See also Iren. iv. 8. 2. For 6 Κύριος 
see on v. 17 and vii. 13. 


The sing. ὑποκριτά (Ὁ) Ὁ X and some Versions) is an obvious correction. 
All English Versions prior to RV., even Wic. and Rhem., have the sing., in 
spite of Aypocrztz in Vulg. 


λύει τὸν βοῦν αὐτοῦ, Christ appeals from his perverted inter- 
pretation of the law to a traditional and reasonable interpretation. 
But here the Talmud makes the characteristic reservation that, 
although water may be drawn for the animal, it must not be carried 
to the animal in a vessel (Edersh. Z. & TZ. ii. App. xvii.). For 
other arguments used by Christ respecting the Sabbath, see vi. 3, 
5.9; Mk. ii. 27, 28; Jn. v. 17. We may place them in an ascend- 
ing scale. Jewish tradition; charity and common sense; the 
Sabbath is a blessing, not a burden ; the Son of Man is Lord of 
it ; Sabbaths have never hindered the Father’s work, and must not 
hinder the Son’s. Such appeals would be varied to suit the 
occasion and the audience. 

16. An argument ἃ fortiori. If an animal, how much more a 
daughter of Abraham ; if one whom yourselves have bound for a 
few hours, how much more one whom Satan has bound for eighteen 
Veatsinn Comp, Job) 1; Acts x: 38; τ Cor.) vr 5 320 Con san); 
1 Tim. i. 20: and with ἰδοὺ δέκα καὶ ὀκτὼ ἔτη comp. ἰδοὺ τεσσερά- 
κοντα ἔτη (Deut. viii. 4); also Acts ii. 7, xili, 11. 

ἔδει λυθῆναι. Not only she may be loosed, but she ought to 
be. The obligation was for the healing on the Sabbath. It wasa 
marked fulfilment of the programme of the ministry as announced 
in the synagogue at Nazareth (iv. 18). There is no prescription 
against doing good; and a religion which would honour God by 
forbidding virtue is self-condemned. 

17. λέγοντος αὐτοῦ. ‘As He said” (RV.), not “ When He had 
said” (AV.). 

κατῃσχύνοντος ‘Were put to shame”: comp. 2 Cor. vii. 14, 
ix. 4; I Pet. iil. 16; in all which passages RV. is more accurate 
than AV. See also LXX of Is. xlv. 16. 

ἐπὶ πᾶσιν τοῖς ἐνδόξοις τοῖς γινομένοις ὑπ᾽ αὐτοῦ. Over all the 
glorious things that were dezzg done by Him.” For τοῖς ἐνδόξοις 
comp. Exod. xxxiv. 10; Deut. x. 21; Job v. 9, ix. 10, xxxiv. 24; 


344. THE GOSPEL ACCORDING TO S. LUKE [XIII. 17-19. 


and for the pres. part. Mk. vi. 2. It refers to much more than the 
healing of this woman: gue gloriose fiebant ab eo (Vulg.). 


Some would put a full stop at αὐτῷ, and make Καὶ πᾶς ὁ ὄχλος ἔχαιρεν 
the introduction to what follows. But this robs the statement of all point. 
As a revolt of the popular conscience against the censoriousness of the hier- 
archy it is full of meaning. 


18-21. The Parables of the Mustard Seed and of the Leaven. 
The former is given by all three (Mt. xiii. 31, 32; Mk. iv. 30-32), 
the latter by two (Mt. xiii. 33). Thus Mt. as well as Lk. places 
them together. Both parables set forth the small beginning, 
gradual spread, and immense development of the Kingdom of God, 
the one from without, the other from within. Externally the King- 
dom will at last embrace all nations ; internally, it will transform 
the whole of human life. Often before this Jesus has mentioned 
the Kingdom of God (vi. 20, vii. 28, vill. 10, ix. 2, 27, 60, 62, x. 9, 
11, ΧΙ. 20): here He explains some of its characteristics. Mk. 
places the Mustard Seed immediately after the parables of the 
Sower and of the Seed growing secretly; Mt. after those of the 
Sower and of the Tares. But neither gives any note of connexion. 
Whereas the οὖν of Lk. clearly connects this teaching with the 
preceding incident.! 

18, 19. The Parable of the Mustard Seed. 

18. Ἔλεγεν οὖν. It is a needlessly violent hypothesis to regard 
this as a fragment torn from its context, so that the οὖν refers to 
something not recorded. On the other hand, it is a little forced 
to connect the οὖν with the enthusiasm of the multitude for His 
teaching and miracles. This success is but an earnest of far 
greater triumphs. It is safer to refer it back to ver. 11. After the 
interruption caused by the hypocritical remonstrance He continued 
His teaching. With the double question which introduces the © 
parable comp. τίνι ὡμοιώσατε κύριον, Kal τίνι ὁμοιώματι ὡμοιώσατε 
αὐτόν ; (Is. xl. 18). The parable itself is more condensed in Lk. 
than in Mk. and Mt. 

19. κόκκῳ σινάπεως. It is the smallness of the seed in com- 
parison with the largeness of the growth that is the point. Whether 
other properties of mustard need be taken into account, is doubtful. 


It is not quite certain what plant is meant. Stanley is inclined to follow 
Royle and others in identifying it with the Salvadora FPersica, called in the 
East Kharde/, the very word used in the Syriac Version to translate σίναπι. 
It is said to grow round the lake of Gennesareth, and to attain the height of 
twenty-five feet in favourable circumstances. Its seeds are small and pungent, 


1 With this pair of Parables comp. the Garments and the Wine-skins 
(v. 36-39), the Rash Builder and the Rash King (xiv. 28-32), the Lost Sheep 
and the Lost Coin (xv. 3-10). Other pairs are not in immediate juxtaposition ; 
e,g. the Friend at Midnight (xi. 5-8) and the Unjust Judge (xviii. 1-8), 





XIII. 19-21.] JOURNEYINGS TOWARDS JERUSALEM 345 


and are used as mustard (S7#. & Pal. p. 427). Edersheim follows Tristram 
and others in contending for the Szzapzs nzgra. ‘‘ Small as a mustard-seed ” 
was a Jewish proverb to indicate the least drop of blood, the least defilement, 
etc. Even in Europe the Szzapzs sometimes reaches twelve feet (2. & 7. 
i. p. 593; Wat. Hist. of B. p. 472). 

ἄνθρωπος. Comp. xx. 9. Lk. commonly writes ἄνθρωπός Tis: x. 30, 
xii, 16, xiv. 16, xv. Il, xvi. I, 19, xix. 12; comp. xviii. 2. 


εἰς κῆπον ἑαυτοῦ. See Introd. §6.1.f. Not merely “the earth” 
(Mk.) or “his field” (Mt.), but “his own garden,” viz. Israel. 


ἐγένετο εἰς δένδρον. All three use γίνομαι, Lk. alone adding εἰς ; but 
μέγα before δένδρον is not genuine either here or in Mt. For γίνομαι els 
comp. xx. 17; Acts iv. 11, and v. 36, etc. The expression is freq. in LXX, 
and is also classical. 


τὰ πετεινὰ τοῦ οὐρανοῦ κατεσκήνωσεν, K.T.A. All three have this 
expression. See on ix. 58, and comp. ὑποκάτω αὐτοῦ κατεσκήνουν 
τὰ θηρία τὰ ἄγρια, καὶ ἐν τοῖς κλάδοις αὐτοῦ κατῴκουν τὰ ὄρνεα TOD 
οὐρανοῦ (Dan. iv. 9, 18) and ἐν ταῖς παραφυάσιν αὐτοῦ ἐνόσσευσαν 
πάντα τὰ πετεινὰ τοῦ οὐρανοῦ (Ezek. xxxi. 6: comp. xvii. 23), pass- 
ages which show that this was a recognized metaphor for a great 
empire giving protection to the nations.} 

20, 21. The Parable of the Leaven. Mt. xiii. 33; comp. Lk 
ΧΠ Σ᾿ 

ἔκρυψεν εἰς ἀλεύρου σάτα τρία. The beginnings of the Kingdom 
were unseen, and Pagan ignorance of the nature of the Gospel 
was immense. But the leaven always conquers the dough. How- 
ever deep it may be buried it will work through the whole mass 
and change its nature into its own nature. Josephus says that a 
σάτον was one and a half of a Roman modius (Ant. ix. 4.5). It 
was a seah, or one third of an efhah; which was an ordinary baking 
(Gen. xviii. 6). There is no more reason for finding a meaning for 
the three measures than for the three years (ver. 7). But Lange is 
inclined to follow Olshausen in interpreting the three measures as 
the three powers in human nature, body, soul, and spirit; and he 
further suggests the material earth, the State, and the Church. 


In class. Gk. we generally have the plur. ἄλευρα (ἀλέω). It means 
‘‘ wheaten meal” (Hdt. vii. 119. 2; Plat. Hef. ii. 372 B). 

ἕως οὗ. Comp. Acts xxi. 26. In Lk. xxiv. 49 it is followed by the subj., 
as often. 


22-30. The Danger of being excluded from the Kingdom of 
God. The warning grows out of the question as to the number of 


1 Wetst. quotes from the Talmud, ‘‘ There was a stalk of mustard in Sichin 
from which sprang out three branches, of which one was broken off, and out of 
it they made a covering for a potter’s hut, and there were formed on it three 
cabs of mustard. Rabbi Simeon, son of Calaphta, said, A stalk of mustard was 
in my field into which I was wont to climb, as men are wont to climb into a 
fig tree.” 


346 THE GOSPEL ACCORDING TO S. LUKE [XIII. 22-24. 


the saved, but no note is given of time or place. The introductory 
διεπορεύετο seems to point back to ix. 51, ‘‘ He was continuing His 
journey” (see on vi. 1). In any case it is part of the last journey- 
ings which ended in the Passion. For the substance of the 
discourse comp. Mt. vii. 13, 14, 22, 23, xix. 30; Mk. x. 31. 

22. κατὰ πόλεις καὶ κώμας. Once more we have an amphi- 
bolous phrase: see on ver. 11, x. 18, xi. 39, xii. 1; etc. Either, 
“He went on His way, teaching through cities and villages”; or, 
“He went on His way through cities and villages, teaching.” 

23. Εἶπεν δέ τις atté. We have no means of knowing 
whether he was a disciple or not, or what his motive was. The 
question has always been an attractive one to certain minds 
(2 Esdras viii.). 

εἰ ὀλίγοι ot σωζόμενοι. The questioner perhaps supposes that, 
at any rate, none but Jews will be saved. Comp. Acts ii. 47; 
1 Cor. i. 18; 2 Cor. ii. 15. In all these passages the pres. part. 
should be marked; “ those who are being saved, who are in the 
way of salvation.” 


For εἰ introducing a dzrect interrogative comp. xxii. 49; Acts i. 6, xix. 2; 
Mt. xii. 10, etc. The constr. is not classical, and may be explained as 
arising from the omission of θαυμάζω, γινώσκειν θέλω, or the like. In 
German we might have, Ob Wenige selig werden? 


εἶπεν πρὸς αὐτούς. Note the plur. As in xii. 15, 42, Jesus 
gives no answer to the question asked, but replies in a way that 
may benefit others as well as the interrogator far more than a 
direct answer would have done. 

24. ᾿Αγωνίζεσθε εἰσελθεῖν. ‘‘ Keep on striving to enter,” or, 
‘Strain every nerve.” Qwestio theoretica initio vertitur ad praxin 
(Beng.). Comp. 1 Tim. vi. 12; 2 Tim. iv. 7; Ecclus. iv. 28; Dan. 
vi. 14 (Theod.). In Mt. vii. 13 we have εἰσέλθατε διὰ τῆς στενῆς © 
πύλης. But the context is quite different ; and there it is an out- 
side gave, while here the door leads directly into the house, and is 
so narrow that only those who are thoroughly in earnest (βιασταΐ) 
can pass through it. Vulg. has per angustam portam in both 
places ; but some Lat. texts have jazuwam or ostium here. 

ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχύσουσιν. The futures are most 
important, whether we place a comma or ἃ full stop after the second. 
Jesus does not say that there ave many who s/rive in vain to enter, 
but that there zw7/7 be many who wz// seek in vain to enter, after 
the time of salvation is past. Those who continue to strive now, 
succeed. The change from “strive” to “seek” must also be 
noted. Mere ζητεῖν is very different from ἀγωνίζεσθαι (1 Tim. 
vi. 12). Comp. Jn. vii. 34. 

οὐκ ἰσχύσουσιν. Will not have strength to” (vi. 48, xvi. 3): 
appropriate to the attempt to force a closed door. 





XIII. 25-29.]| JOURNEYINGS TOWARDS JERUSALEM 347 


25. ἀφ᾽ οὗ ἂν ἐγερθῇ. Connect this closely with what precedes : 
‘Shall not be able, when once the master of the house shall have 
risen up,” etc. With this arrangement a full stop is placed at πόθεν 
ἐστέ, and τότε begins a new sentence. 


Those who place a full stop at ἰσχύσουσιν differ much as to the apodosis 
of ἀφ᾽ οὗ. Some make it begin at καὶ ἄρξησθε, more at καὶ ἀποκριθείς, and 
others at τότε. Of these three the first is the worst, making ἄρξησθε Ξε 
ἄρξεσθε, and the last is the best (AV. RV.). 


26, 27. Comp. Mt. vii. 22, 23. When the attempt to force 
the door has failed, ye will begin to use this plea; but it will be 
cut short by the reply, Οὐκ οἶδα ὑμᾶς. The plea is almost gro- 
tesque in its insufficiency. To have known Christ after the flesh 
gives no claim to admission into the kingdom. 


ἀπόστητε ἀπ᾽ ἐμοῦ πάντες ἐργάται ἀδικίας. A quotation from Ps. 
vi. 9, where we have πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν. Aristotle says that 
as δικαιοσύνη sums up the whole of virtue, so ἀδικία sums up the whole of 
vice (Eth. Nic. v. 1. 19). Contrast the quotation of the same text in Mt. 
vii. 23. Vulg. preserves one difference by having gud operaminz there and 
pperartit here ; but ignores another in using zmzguzfas for ἀνομία there and 
also for ἀδικία here. Similarly AV. and RV. have ‘‘iniquity” in both. 
With ἐργάται ἀδικίας comp. ol ἐργάται τῆς ἀνομίας (1 Mac. iii. 6); τῶν καλῶν 
καὶ σεμνῶν ἐργάτην (Xen. Adem. ii. 1. 27); τῶν πολεμικῶν (Cyr. iv. I. 4). 


28. Ἐκεῖ ἔσται ὃ κλαυθμός. There is no need to interpret 
ἐκεῖ of time, a use which is rare in class. Grk. and perhaps does 
not occur in N.T. Here the meaning is, “There in your ex- 
clusion, in your place of banishment.” Note the articles with 
κλαυθμός and Bpvypos, “the weeping and the gnashing,” which are 
indeed such. Elsewhere in N.T. βρυγμός occurs only in Mt. 
(viii. 12, xiii. 42, 50, xxii. 13, xxiv. 51, xxv. 30). In LXX Prov. 
xix. 12; Ecclus. li. 3; also Aq. Ps. xxxvil. 9. These two verses 
(28, 29) occur in Mt. (viii. 11, 12) in a different connexion and 
with some difference of wording. 


᾿Αβραὰμ καὶ ᾿Ισαὰκ καὶ ᾿Ιακὼβ καὶ πάντας τ. προφήτας. For all this 
Marcion seems to have substituted πάντας τοὺς δικαίους, in order to avoid a 
direct reference to O.T. (Tert. Adv. Marcion, iv. 30). The evidence is wholly 
against the conjecture that Marcion’s reading was the original one, which was 
altered in order to oppose him and agree with Mt. viii. 11. In Mt. πάντας 
τοὺς προφήτας is wanting. Some Lat. texts add dez to prophetas, and many 
add zztrotre, or intrare, or tntroeuntes before im regno or in regnum. 


ὑμᾶς δὲ ἐκβαλλομένους ἔξω. “ But yourselves Jezmg cast forth 
without,” in the attempt to enter. They never do enter; but, as 
they would have entered, but for their misconduct, their exclusion 
is spoken of as “casting out.” Syr-Sin. omits the words. 

29. ἥξουσιν ἀπὸ ἀνατολῶν, x.t.A. A combination of Is. xlv. 6 
and xlix. 12: comp. lix. 19; Jer. ili. 18; Mal. 1. τι. In Mt. vii. 
Ir, 12 the exclusion of the Jews and admission of the Gentiles is 


348 THE GOSPEL ACCORDING TO 5. LUKE [XIII. 29, 30. 


still more clearly expressed. This was the exact opposite of 
Jewish expectations. ln mundo futuro mensam ingentem vobts 
sternam, quod gentes videbunt et pudefient (Schoettgen, Hor. Hebd. 
p. 86); ze. the Gentiles were to be put to shame at the sight of 
the Jews in bliss. Here it is the Jews who gnash their teeth, while 
the Gentiles are in bliss. There is no πολλοί with ἥξουσιν, so that 
the man’s curiosity remains unanswered ; but the context implies 
many rather than few. In Mt. πολλοί is expressed ; and this also 
seems to have been against Jewish expectations. Vidi jilios 
cenacult gui numero admodum pauct sunt (Schoettgen, p. 80). The 
Jews commonly spoke of the Messianic Kingdom as a banquet 
(xiv. 15; Rev. xix. 9). For the four quarters of the globe comp. 
Ps. evil. 3; 1 Chron. ix. 24. Of the order in which they are given 
here Bengel remarks, (oc fere ordine ad fidem converst sunt popult. 
Mt. has only East and West. Comp. 2 Esdr. viii. 1. 


Even if ὄψεσθε (B'D X) were the right reading for ὄψησθε (A B? RT, 
ἴδητε &) in ver. 28, there would be no need to make ἥξουσιν depend upon 
ὅταν. There should in any case be a full stop at ἔξω. 


80. εἰσὶν ἔσχατοι. . . εἰσὶν πρῶτοι. There are some of each 
class who will be transferred to the other. Mt. xx. 16 we have 
ἔσονται οἱ ἔσχατοι πρῶτοι Kai οἱ πρῶτοι ἔσχατοι. From that passage 
coupled with Mt. xix. 30 = Mk. x. 31 we infer that this was a say- 
ing which Jesus uttered more than once. But here only is it 
introduced with καὶ ἰδού, of which Lk. is so fond (i. 20, 31, 36, 
Vv. 12, Vil. 12, 37, etc.), and for which Mt. and Mk. have πολλοὶ 
dé. The practical answer to the question in ver. 23 remains, 
““ Whatever be the number of those who are in the way of salva- 
tion, that which concerns you is, that you should without delay 
secure a place among them.” 

81-35. § The Message to Herod Antipas and the Lament over. 
Jerusalem. From ἐν αὐτῇ τῇ ὥρᾳ it is clear that the scene does 
not shift. It probably lies in Perzea, but we cannot be certain. 
Both Perzea and Galilee were under the jurisdiction of Antipas. 
The Pharisees wanted to frighten Jesus into Judea, where He 
would be more in the power of the Sanhedrin; but that they did 
not invent this alarm about Antipas is clear from Christ’s reply. 
He would have denounced ¢he Pharisees for cunning and deceit, 
if they had brought Him a lying report; and it is very unnatural 
to make τῇ ἀλώπεκι ταύτῃ refer to the inventor of the report, or 
to the Pharisees as a body, or indeed to anyone but Herod. For 
the same reason we need not suppose that the Pharisees were in a 
plot with Herod. They reported his words without consulting 
him. Although the tetrarch wished to see Christ work a miracle, 
yet he probably regarded Him as a dangerous leader like the 
Baptist ; and that he should openly threaten to put Him to death, 





XIII. 31, 32.] JOURNEYINGS TOWARDS JERUSALEM 349 


in order to induce Him to leave his province, is probable enough. 
The wish to disturb Jesus in His work, and to create a panic 
among His followers, would make the Pharisees report this threat, 
even it they had no hope of driving Him into the power of the 
hierarchy. The incident is remarkably parallel to the attempt of 
Amaziah, priest of the golden calf at Bethel, who first denounced 
the Prophet Amos to Jeroboam u., and then tried to frighten 
Amos out of Israel into Judah, equally in vain (Amos vii. 10-17). 
See Trench, Studies in the Gospels, p. 238. 

81. θέλει σε ἀποκτεῖναι. “Would fain kill Thee” (RV.). 
The “will” of all other English Versions is too like the simple 
future: comp. ix. 23. They do not say, “has determined to kill.” 
Possibly Jesus was in the very district in which John had been 
captured by Antipas; and this may have suggested the threat or 
the report of it, or both. 

82. εἴπατε τῇ ἀλώπεκι ταύτῃ. As ἀλώπηξ is usually fem. (ix. 
58; Mt. vill. 20; Judg. i. 35; 1 Kings xxi. 10; and also in class. 
Grk.), we cannot infer that the fem. is here used in a contemptuous 
sense: but the masc. occurs Cant. ii. 15. Here, as usual, the 
fox is used as a symbol of craftiness, not of rapacity, as some 
maintain. Herod’s craftiness lay in his trying to get rid of an 
influential leader and a disquieting preacher of righteousness by a 
threat which he had not the courage to execute. He did not 
wish to bring upon himself a second time the odium of having 
slain a Prophet.! In the Talmud the fox is called “the sliest of 
beasts.” See examples in Keim, 765. of Vaz. iv. p. 344, and Wetst. 
Foxes of more than one species are very common in Palestine. 
PB art." FOX.” 

ἐκβάλλω δαιμόνια καὶ ἰάσεις ἀποτελῶ. As in the reply to the 
Baptist (vii. 22), Jesus gives the casting out of demons and the 
healing of the sick as signs of the Messiah’s works. In N.T. 
ἴασις is peculiar to Lk. (Acts iv. 22, 30); in LXX Prov. 111. 8, 
iv. 22.. See Hastings, D.Z. i. p. 593. 


The reading ἐπιτελῷ (A R) is a correction to a more familiar verb, for 
ἀποτελῶ occurs elsewhere in bibl. Grk. only Jas. i. 15; 1 Esdr. v. 73 (same 
v./. as here) ; 2 Mac. xv. 39. It means, ‘‘I bring quite to an end.” 


σήμερον καὶ αὔριον καὶ τῇ TpiTn. The three days have been 
interpreted to mean (1) three actual days, (2) the three years of 
the ministry, (3) a long time, (4) a short time, (5) a definite time. 


1 Cyril argues that, because we have ταύτῃ and not ἐκείνῃ with τῇ ἀλώπεκι, 
the fox must be some one nearer the spot than Ilerod, viz. the Pharisees 
(Migne, vol. Ixxii. p. 582). Theophylact uses the same argument. But it is 
the common use of οὗτος for that which is condemned or despised, τὲ zs¢z ; 
or still more simply, ‘‘that fox of yours,” z.e. whom you put forward and 
make use of. Comp. οὗτος, v. 21, vil. 39, 49; Jn. vi. 42, vil. 15, 36, 49, ix. 16, 
111. 34. 


350 THE GOSPEL ACCORDING TO S. LUKE [XIII. 82, 33. 


The last is probably right. The course of the Messiah is 
determined, and will not be abbreviated or changed because of 
the threats of a Herod.! For the same expression of three actual 
days comp. Ex. xix. 10, 11. See also Hos. vi. 2. 

τελειοῦμαι. “1 am perfected,” consummor (Vulg.). Comp. 
Heb. ii. το. In both cases the idea is that of “ bringing Christ 
to the full moral perfection of His humanity, which carries with 
it the completeness of power and dignity” (Wsctt.). This is the 
only passage in N.T. outside the Epistle to the Hebrews in which 
this verb is used of Christ. In that Epistle it is thus used thrice 
(ii. 10, ν. 9, vil, 28), and the idea which it represents is one of the 
main characteristics of the Epistle. It is doubtful whether there 
is here any reference to the special phrase τελειοῦν τὰς χεῖρας, 
which is used in LXX of the installation of pves¢s in their office 
(Exod. xxix. 9, 29, 33, 35; Lev. viil. 33, xvi. 32; Num. iii. 3: 
comp. Ley. xxi. 10; Exod. xxviii. 37 (41); Jud. xvii. 5); although 
such a reference would be very appropriate on the approach of 
Christ’s sacrifice of Himself. See Wsctt. on The idea of τελείωσις 
and on Zhe τελείωσις of Christ (Hebrews, pp. 63-67). 


τελειοῦμαι is probably pass. and not mid.; pres. and not Attic fut. 
Ellicott, Hulsean Lectures, 1859, p. 264, 4th ed.; Keim, iv. p. 344. 


833. πλὴν Set pe σήμερον κ. αὔριον κ. TH ἐχομένῃ πορεύεσθαι. 
“ Howbeit ” (see on vi. 24, 35) “1 is ordained by Divine decree 
(see on iv. 43, ix. 22) that I go on My way hence, as Herod desires ; 
not, however, because you suggest it, but because My work at this 
time requires it.” The same verb is used in both places: πορεύου 
ἐντεῦθεν and δεῖ με πορεύεσθαι. But, as ἐξελθεῖν is not repeated, 
the repetition of πορεύεσθαι (comp. πορευθέντες εἴπατε) may be 
accidental.2, The expression τῇ ἐχομένῃ for “the next day” 
occurs elsewhere in bibl. Grk. only Acts xx. 15; 1 Chron. x. 8; 
2 Mac. xii. 39: comp. Acts xill. 44 ?, xxi. 26; 1 Mace. iv. 28?. 
To understand χώρᾳ instead of ἡμέρᾳ and translate ‘‘I must go on My 


way to-day and to-morrow in the adjoining region also,” is against the con- 
text: τῇ ἐχομένῃ plainly = τῇ τρίτῃ. 


οὐκ ἐνδέχεται προφήτην ἀπολέσθαι ἔξω ᾿Ιερουσαλήμ. “Τί cannot 
be allowed,” on convenit, non fieri potest: 2 Mac. xi. 18; Plat. 
Rep. vi. 501 Ὁ. The saying is severely ironical, and that in two 
ways. (1) According to overwhelming precedent, Jerusalem is 


1 ἐς The number three seems here, as in the three years (ver. 7), to denote a 
period of time as complete in itself, with a beginning, middle, and end” 
(Andrews, 2. of our Lord, p. 396). Unzverst temporis requisttd ad opus suum 
perfectio stgnificatur (Cajetan). 

3 Maldonatus, whom Trench approves, makes the πλήν signify, ‘‘ Although 
I must die on the third day, yet threats will not interfere with My continuing 
My work until then.” Rather, ‘‘ Although I must go to Jerusalem, yet it is 
not threats which send Me thither. ᾿ 





XIII. 33, 34] JOURNEYINGS TOWARDS JERUSALEM 351 


the place in which a Prophet ought to be put to death. Que urbi 
jus illud occidendi Prophetas quasi usu ceperat (Grotius). Jewish 
usage has determined that Jerusalem is the right place for such 
crimes. (2) When the conditions of place and time have been 
fulfilled, it is not Herod that will be the murderer. ‘‘ You profess 
to be anxious for My safety, if I remain in Herod’s dominions. 
Do not be alarmed. I am in no danger here, nor from him. 
But I must go to your capital: and it is there, and at your hands, 
that I shall die.” Jesus is not referring to the Sanhedrin as 
having the exclusive 7igh¢ to try a Prophet; nor does He mean 
that no Prophet had ever been slain outside Jerusalem. The 
Baptist had been murdered at Machzrus.!_ But such cases were 
exceptional. By long prescription it had been established that 
Jerusalem was the proper scene for these tragedies. 


προφήτην. Any Prophet. To make it equivalent to τὸν προφήτην, and 
interpret it of Christ in particular, does violence to the Greek. 


84, 35. The Lament over Jerusalem. This lament is called 
forth by the thought of the previous verse. What sorrow that 
the Messiah should have to speak thus of the metropolis of His 
own people! The connexion is natural; all the more so if the 
Pharisees (ver. 31) came from Jerusalem. But the connexion in 
Mt. xxili. 37 is not less natural; and there Christ is at Jerusalem. 
To decide between the two arrangements is not easy: and to 
suppose that such words were spoken on two different occasions 
is rather a violent hypothesis; which, however, is adopted by 
Alford, Andrews, Ellicott, and Stier. The wording is almost 
identical in both places, especially in the remarkable turn from 
the third sing. (αὐτήν) to the second sing. (cov), and thence to 
the second plur. (ἠθελήσατε). On the whole it seems to be more 
probable that the lament was uttered when Jerusalem was before 
His eyes, than when it and its inhabitants were far away. For 
the repetition of the name see on x. 41. 

94. ἡ ἀποκτείνουσα τοὺς προφήτας. “The slayer of Prophets”; 
pres. part. This is her abiding character; she is a murderess, 
laniena prophetarum, προφητοκτόνος. Comp. Acts Vii. 52. 

λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν. As the wicked 
husbandmen did (Mt. xxi. 35): comp. Heb. xii. 20. This is a 
repetition in a more definite form of the preceding clause. It is 
arbitrary to make τοὺς ἀπεσταλμένους refer to the Apostles and 
other messengers of the Gospel: they are the same class as τοὺς 
προφήτας. See Paschasius Radbertus on Mt. xxiii. 37, Migne, cxx. 
7809. 

1 But perhaps even in the case of the Baptist the hierarchy at Jerusalem 


had a hand. He was ‘‘delivered up” by some party. Comp. mapadud7j>as 
(Mk. i. 14), παρεδόθη (Mt. iv. 12), 





352 THE GOSPEL ACCORDING TO 8. LUKE {XIII. 34, 35. 


ποσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα gov. These words, wiicn 
are found in both Mt. and Lk., are evidence from the Synoptists 
themselves respecting much work of Christ in Jerusalem which 
they do not record. As 5. John tells us, He ministered there at 
other times than just before His Passion. The context forbids 
us from taking τὰ τέκνα σου in any other sense than the inhabitants 
of Jerusalem. (Comp. xix. 44, and see Neander, Z. /. C. ὃ 110, 
Eng. tr. p. 165.) This is fully admitted by Strauss, if the words 
were really spoken by Christ.! He suggests therefore that they 
come from an apocryphal source, and probably the same from 
which he supposes xi. 49-51 to have been taken. In this he has 
been followed by Loman and Pfleiderer (see Hahn, 11. p. 255). But, 
like x. 22, this verse—so strongly confirming the Johannean 
tradition—is far too well attested to be got rid of by any sup- 
positions. The prepositions in ἐπισυνάξαι mean “together to one 
place—to Myself.” Comp. Ps. ci. 23 ?, cv. 47. 

ὃν τρόπον ὄρνις THY ἑαυτῆς νοσσιάν. “Even as a hen her own 
brood.” For ὃν τρόπον comp. Exod. 11. 14. Like “fowl” in 
English, ὄρνις is used specially of domesticated hens (Xen. Anad. 
iv. 5. 25; Aesch. Hum. 866). Mt. has τὰ νοσσία αὑτῆς, “her 
chickens.” This similitude is not found in O.T., but is frequent 
in Rabbinical literature. Schoettgen, pp. 207-210. Comp. 7a 
κείνου τέκν᾽ ἔχων ὑπὸ πτεροῖς σώζω τάδε (Eur. Heracl. 10). Jerome 
quotes Deut. xxxii. 11 in illustration: “As an eagle that stirreth 
up her nest, that fluttereth over her young, He spread abroad His 
wings, He took them, He bare them on His pinions.” With ὑπὸ 
τὰς πτέρυγας comp. Ruth ii. 12; Is. xxxi. 5; Mal. iv. 2; Ps. xvii. 8, 
Xxxvi. 8, lvii. 2, Lxi. 5, 1xili. 8. 

kat οὐκ ἠθελήσατε. In tragic contrast with ποσάκις ἠθέλησα: 
comp: Wns. 6. Τὸ; ΤΊ: 

35. ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν. Neither here (DEGHMU. 
Χ Δ, Latt. Boh. Syr.) nor in Mt. xxiii. 38, where it is better 
attested, is ἔρημος more than a gloss. Comp. ὅτι εἰς ἐρήμωσιν 
ἔσται ὃ οἶκος οὗτος (Jer. xxii. 5), and ἐγκαταλέλοιπα τὸν οἶκόν pov, 
ἀφῆκα τὴν κληρονομίαν μου (Jer. ΧΙ]. 7). “Is being left to you” 
means “ You have it entirely to yourselves to possess and protect ; 
for God no longer dwells in it and protects it.” Comp. ἀφεθήσεται 
(xvii. 34, 35). By “your house” is meant the home of τὰ τέκνα 
σου, the city of Jerusalem. Note the repetition ὑμῖν... ὑμῶν. 
Syr-Sin. here has, “‘ Your house is forsaken” ; in Mt. it is defective. 

λέγω δὲ ὑμῖν od μὴ ἴδητέ pe. With great solemnity and with 
strong assurance. Comp. Jn. vii. 34, vill. 21. 

ἕως εἴπητε. Their seeing Him is dependent upon their repent- 

1 Hier sind alle Ausfliichte vergebens, und man muss bekennen: sind diess 


wirkliche Worte Jesu, so muss er ofter und linger, als es den synoptischem 
Berichten nach scheint, in Jerusalem thatig gewesen sein (L. J. 1864, p. 249). 





XI. 35.] JOURNEYINGS TOWARDS JERUSALEM 353 


ance; and this is left uncertain; for the ἥξει ore or ἂν ἥξῃ ὅτε 
after ἕως (A D, Vulg.) is not genuine! There are three inter- 
pretations of the point of time indicated by this declaration. (1) 
The cries of the multitude on Palm Sunday (xix. 38; Mt. xxi. 9 ; 
Mk. xi. 9). But this is quite inadequate. Christ would not have 
declared with this impressive solemnity the fact that He would not 
enter Jerusalem for some weeks, or possibly months. (2) Zhe 
Second Advent. But where are we told that the unbelieving Jews 
will welcome the returning Christ with hymns of praise? (3) Zhe 
conversion of the Jews throughout all time. ‘This last no doubt 
is right. The quotation Εὐλογημένος, x.7.d., is verbatim from LXX 
of Ps. cxviii. 26, and ἐν ὀνόματι Κυρίου means as the representative 
of Jehovah. Converted Israel will thus welcome the spiritual 
presence of the Messiah. 


XIV. 1-XVII. 10. The Second Period of the Journey. 


This forms a new division of the section which has been 
styled “the Journeyings towards Jerusalem”: see on ix. 51. The 
first portion of it (xiv.’ 1-24) may be thus subdivided. A 
Sabbath-meal in the House of a Pharisee, including the Healing 
of a Dropsical Man on the Sabbath (1-6), a Discourse about 
taking the lowest seats (7-11) and inviting Lowly Guests (12-14), 
and the Parable of the Great Supper (15-24). The whole is 
peculiar to Lk., and probably comes from some source unknown 
to Mt. and Mk. 


1-24. § A Sabbath-meal in the House of a Pharisee. Time and 
place are quite undetermined. The chief men among the Pharisees 
no doubt lived mostly at Jerusalem. Beyond that we have no clue. 

1-6. The Cure of a Dropsical Man at the Sabbath-meal. 
. The cure of the man with the withered hand (vi. 6-11; Mt. 
xii. 9-14; Mk. iii. 1-6) should be compared but not identified. 
Although Lk. records both cures, with very important differences 
of detail, Strauss and Keim maintain that this is a mere doublet 
of the other, and reject both. The style of the opening words 
indicates an Aramaic source. 

Of the seven miracles of mercy on the sabbath, Lk. records five: the 
Demoniac at Capernaum (iv. 31), the Withered Hand (vi. 6), the Woman 


bowed down eighteen years (xiii. 14), Simon’s wife’s mother (iv. 38), and this. 
The others are: the Paralytic at Bethesda (Jn. v. 10), the Man born blind 


(Jn. ix. 14). 
1 Not only do SBK LM RX, Syr. Boh. Arm. and some Lat. texts here 


omit ἥξει ὅτε, but no authorities insert the words Mt. xxiii. 39, which adds to 
the weight of the evidence against them here, 


23 


354 THE GOSPEL ACCORDING TO 5. LUKE [XIV. 1-3. 


1. Kat ἐγένετο ἐν τῷ ἐλθεῖν αὐτόν. ‘And it came to pass after 
He had entered” (aor.), not “as He entered” (AV.) nor ‘“ when 
He entered” (RV.): cum intrasset or tntroisset (some MSS. of 
Vulg.) rather than cum intraret (Vulg.). See on iii. 21 and the 
note at the end of ch. 1. p. 45. 

τινος τῶν ἀρχόντων τῶν Φαρισαίων. “Οὗ one of the chief men of 
the Pharisees.” We have no knowledge of official rulers of the 
Pharisees ; but of course they had their leading men. That the 
invitation of a leading Pharisee was accepted (ver. 12) after what 
is recorded ΧΙ. 37-54 might seem surprising, especially as Jesus 
knew the minds of those whom He was to meet (ver. 3). But 
there was still the possibility of influencing some of them for good. 
We know of no case in which Jesus refused an invitation. 

σαββάτῳ φαγεῖν ἄρτον. Sabbath banqueting was common, and 
became proverbial for luxury. Odserva diem sabbati, non /Judaicis 
delicits; and Hodternus dies sabbati est, hunc in presenti tempore 
otio quodam corporaliter languido et fluxo et luxurtoso celebrant 
Judei (Aug.). See Wetst. ad loc. and Polano, Zhe Talmud ; 
Selections translated from the original, p. 259. 

καὶ αὐτοὶ ἦσαν παρατηρούμενοι αὐτόν. Lk.’s favourite construc- 
tion. See on v. 14 and vi. 20. The καί introduces the apodosis 
of ἐγένετο: “.t came to pass . . . that the Pharisees themselves 
were persistently watching Him.” For παρατηρεῖσθαι of interested 
and sinister espionage see on vi. 7. Excepting Mk. 111. 2 and Gal. 
ιν. 10, the verb occurs only in Lk. (xx. 20; Acts ix. 24). 


The translation ‘‘ were there, watching” is erroneous: ἦσαν παρατηρού- 


μενοι is the periphrastic imperf. It is also an error to carry on the con- 
struction of ἐγένετο beyond ver. I: vv. I and 2 are quite independent state- 
ments. 

2. καὶ ἰδοὺ ἄνθρωπός tis. We are left in doubt whether the- 
man was placed there as a trap, which the absence of γάρ does 
not disprove, or was there by accident, or had come in the hope 
of being healed. The last is probable: but the ἰδού seems to 
imply that his presence was unexpected by the company, and 
perhaps by the host. He was probably not an invited guest, as 
ἀπέλυσεν (ver. 4) appears to show. But in an Eastern house he 
would have no difficulty in obtaining admission (Tristram, astern 
Customs, pp. 36, 81): and, if he hoped to be healed, he would 
take care to appear ἔμπροσθεν αὐτοῦ. Note the τις vv. 2, 19, 20. 

ὑδρωπικός. Not elsewhere in bibl. Grk., but freq. in medical 
writers. The disease seems to be indicated as a curse Num. 
Υ 21, 22; comp. Ps. cix. 18. Comp. Hor. Cazm. iis 2013: 

3. ἀποκριθεὶς. . . πρὸς τοὺς νομικοὺς Kal Φαρισαίους. He 
answered their thoughts implied in ἦσαν παρατηρούμενοι. This 
watching had now a definite object owing to the presence of the 
dropsical man. Comp. v. 22, vii. 40. The νομικοί (see on 





XIV. 3-5.] JOURNEYINGS TOWARDS JERUSALEM 35Ὲ 


vii. 30) and Φαρισαῖοι are put as one class, and are a more 
definite description of the αὐτοί in ver. 1. Note the Hebraistic 
εἶπεν λέγων. 

θεραπεῦσαι ἢ οὔ; Comp. ἀγαθοποιῆσαι ἢ κακοποιῆσαι (γ]. 9) ; 
ἐξ οὐρανοῦ ἢ ἐξ ἀνθρώπων (xx. 4). The dilemma, ‘if they had 
planned one against Him, is turned against themselves. These 
lawyers were bound to be able to answer such a question: and if 
rigorist Pharisees made no objection when consulted beforehand, 
they could not protest afterwards. They take refuge in silence; 
not in order to provoke Him to heal, but because they did not 
know what to say. They did not wish to say that healing on the 
sabbath was allowable, and they did not dare to say that it was 
not. For ἡσυχάζω in this sense comp. Acts xi. 18, xxi. 14; Job 
xxxil. 6; Neh. v. 8. 


The εἰ before ἔξεστι (A, Syrr. Arm.) probably comes from Mt. xii. 10 
(om. SBD L 59, Latt. divided). If it is genuine, comp. xiii. 23. Most of 
the authorities which insert ef have θεραπεύειν for θεραπεῦσαι (also from Mt. 
xii, 10) and omit # ov. 

4. ἐπιλαβόμενος ἰάσατο. That the laying hold of him is to be 
regarded as the means of the cure is not certain. The touching 
in order to heal is more often expressed by ἅπτεσθαι (v. 13, 
Axe ΒΤ MK. i 41, Vil. 33, Vili, 22 ; Mt. vill. 3, 15, Xvil. 7, XX 34) 
or by ἐπιτιθέναι τὰς χεῖρας (iv. 40, xili. 13; Mk. vi. 5, vill. 23, 25, 
etc.). Both ἰᾶσθαι (see small print on v. 17) and ἐπιλαβέσθαι 
(ix. 47, XX. 20, 26, xxiii. 26, etc.) are freq. in Lk. Christ read the 
man’s faith, as He read the hostility of the Pharisees, and responded 
to it. . 

ἀπέλυσεν. This probably means something more than the 
letting go after the ἐπιλαβόμενος, viz. ‘dismissed him” from the 
company, to prevent interference with him. 

5. Tivos ὑμῶν vids ἢ βοῦς. The emphatic word is ὑμῶν. “ How 
do you act, when your interests are concerned? When your son, 
or even your ox, falls into a well?” Palestine abounds in un- 
protected cisterns, wells and pits. Wetst. quotes from the Mishna, 
St in puteum bos aut asinus ... filius aut filia. The argument 
is that what the Pharisees allowed themselves for their own benefit 
must be allowed to Christ for the benefit of others. Their sabbath 
help had an element of selfishness ; His had none. 

The reading ὄνος ἢ βοῦς probably comes from xiii. 15. The correction was 
doubly tempting: 1. because υἱός seemed rather to spoil the ἃ fortzord argu- 
ment; 2. because ὄνος is more naturally coupled with Bois. Comp, Deut. 
xxii. 4. The reading πρόβατον (D) for vids has a similar origin, while ὄϊς is a 
conjecture as the supposed original of both υἱός and ὄνος. The evidence is 


1 There is possibly a reference to the wording of the fourth commandment, 
in which son stands first among the rational creatures possessed, and ox first 
among the irrational (Deut. v. 14). But comp. Ex. xxi. 33. 


356 THE GOSPEL ACCORDING TO S. LUKE [XIV. 5-7. 


thus divided: υἱός ABEGHMSUVTIAL etc., εἴς Syrr., Cyr-Alex.— 
ὄνος § Καὶ LX Π, abci Syr-Sin. Vulg. Arm. Aeth. See WH. ii. App. p. 62; 
Sanday, Afp. to Grk. 7. p. 120. The ἀποκριθείς before πρὸς αὐτοὺς εἶπεν 
( A, Vulg.) is probably an insertion. 

Note the Hebraistic construction instead of rls ὑμῶν οὗ υἱὸς, k.7.A., οὐκ 
εὐθέως ἀνασπάσει αὐτόν ; 


6. οὐκ ἴσχυσαν ἀνταποκριθῆναι. Stronger than ἡσύχασαν (ver. 
3): “They had no power to reply.” Lk. is fond of noting that 
people are silenced or keep silence (xx. 26; Acts xi. 18, xii. 17, 
XV. 12, xxii. 2). For the compound verb comp. Rom. ix. 20; 
Judg. v. 29; Job xvi. 8, xxxil. 12. 

7-11. Discourse on choosing the Lowest Seats at Entertain- 
ments. We may suppose that the healing of the dropsical man 
preceded the meal. ‘This now begins; and, as they settle round 
the tables, there is a manceuvring on the part of some of the 
guests to secure the best places. To suggest a comparison 
between healing the dropsy and dealing with duplicem animt 
hydropem, superbie tumorem et pecunix sitim is almost as fanciful 
as supposing that “falling into a well” is meant to refer to the 
dropsy. The latter supposition (Aug. Bede) still finds favour. 

7. Ἔλεγεν δὲ. . . παραβολήν. Comp. v. 36, xill. 6, xviii. 1. 
The “parable” is not in the form of a narrative, but in that of 
advice, which is thus called because it is to be understood meta- 
phorically. Christ is not giving counsels of worldly wisdom or of 
good manners, but teaching a lesson of humility. Every one 
before God ought to feel that the lowest place is the proper place 
for him. There is no need to suppose that this was originally a 
parable in the more usual sense, and that Lk. has turned it into an 
exhortation ; still less that ver. 7 is a fictitious introduction to a 
saying of which the historical connexion had been lost. 


ἀπέχων. Sc. τὸν νοῦν : comp. Acts iii. 5 ; 1 Tim. iv. 16; Ecclus, xxxi. 2. 
He directed His attention to this: not the same as its attracting or catching 
His attention. Syr-Sin. omits. 


τὰς πρωτοκλισίας. In the mixture of Jewish, Roman, Greek, 
and Persian customs which prevailed in Palestine at this time, we 
cannot be sure which were the most honourable places at table. 
Josephus (Azz. xv. 2. 4) throws no light. But the Talmud says 
that, on a couch holding three, the middle place is for the 
worthiest, the left for the second, and the right for the third 
(Edersh. Z. & TZ. il. pp. 207, 494). Among the Greeks it was 
usual for each couch to have only two persons (Plat. Sym. 175 A, 
C), but both Greeks and Romans sometimes had as many as four 
on one couch. D. of Grk. and Rom. Ant. artt. Cena, Symposium, 
Triclinium ; Becker, Charicles, Sc. vi. Exc. i.; Gallus, Sc. 1x. Exe. 
i. ii. Como. Lk. xx. 46; Mt. xxiii. 6; Mk. xii. 39. 





XIV. 7-10.} JOURNEYINGS TOWARDS JERUSALEM 357 


ἐξελέγοντο. “They were choosing out for themselves ; e/igebant 
(bcdefff,) rather than e/igerent (Vulg.).” The same thing seems 
to have taken place at the Last Supper (xxii. 24), and the washing 
of the disciples’ feet may have been intended as a rebuke for this. 

8. εἰς γάμους. Probably sing. in meaning; “to a wedding- 
feast”: see on xil. 36. The meal at which this was said was an 
ordinary one, as is shown by φαγεῖν ἄρτον (ver. 1), the common 
Hebrew phrase for a meal (ver. 15; Mt. xv. 2; Mk. iii. 20; Gen. 
XXXVll. 25, ΧΙ]. 16; Exod. il. 20, etc.). Jesus singles out a 
marriage, not perhaps because such a feast is a better type of the 
Kingdom of God, but because on such occasions there is more 
formality, and notice must be taken of the rank of the guests. 

κατακλιθῇς. Peculiar to Lk. in N.T. (vil. 36, ix. 14, xxiv. 30): 
see on ix. 14. 

9. ὁ σὲ kat αὐτὸν καλέσας. It is misplaced ingenuity to render, 
“thee thyself also,” dich auch selbst. ‘Thee and him,” ¢e et tllum 
(Vulg ), is right. His inviting both gave him the right to arrange 
both guests as he pleased. Contrast ii. 35. 


ἐρεῖ, For the change from subjunct. to fut. indic. comp. xii. 58. See 
also ἐρεῖ after iva, ver. 10. 


Ads τούτῳ τόπον... τὸν ἔσχατον τόπον. Here AV. is inferior 
to all previous versions. Vulg. has /ocum in both places. Luth. 
omits in both. Tyn. Cov. Cran. Gen. have “rowme” in both: 
Wic. and Rhem. “place” in both. “The lowest zoom” means 
“the lowest p/ace” ; but in that case “give this man room ” should 
precede. Otherwise “lowest room ” will seem to mean the bottom 
chamber. See Deissmann, Bid/e Studies, p. 267. 


‘Thou hast set my feet in a large room” (Ps. xxxi. 8), #.e. in abundant space 
(Ps. xviii. 19). Bishop Hall calls Pope Pius 11. ‘‘as learned as hath sat in 
that roome this thousand yeeres” (Letters, Dec. ii. Ep. 3). Davies, Arb 
English, p. 152. Comp. Ter. Heaut. 111. 3. 25. Sy. /ube hunc abire hinc 
aliguo. Cl. Quo ego hinc abeam? Sy. Quo? quo libet: da illis locum. Abi 
deambulatum. Cl. Deambulatum? Quo? Sy. Vah, quasi desit locus, 


dpty ... κατέχειν. The ἄρξῃ marks the contrast between the 
brief self-assumed promotion and the permanent merited humilia- 
tion. Comp. Prov. xxv. 6, 7, which Christ seemed to have had in 
His mind. The displaced guest goes from top to bottom, because 
the intermediate places have meanwhile been filled. 

10. ἵνα... ἐρεῖ σοι. Perhaps ἵνα is here used ἐκβατικῶς, of 
the zesu/¢ rather than of the purpose: “so that he will say to thee.” 
But if the idea of purpose be retained, it is Christ’s purpose in 
giving the advice, not the purpose with which the hearer is to 
adopt the advice. There is no recommendation of “the pride 
that apes humility,” going to a low place im order fo be promoted. 
See small print on xx. Io. 


358 THE GOSPEL ACCORDING TO 5. LUKE (XIV. 10-12 


The fut. indic. after ἵνα is common in late Greek: xx. 10; Mk. xv. 20; 
Jin) vil. 35) ΧΙ. Ζὺ Acts ΧαΙ 249 Gal. i. Δ. δἴο: ΝΥ ΊΏ "αὶ loupe OOr 
Simcox, Lang. of Δ]. 7. p. 109; Burton, § 199. 

προσανάβηθι ἀνώτερον. Perhaps ‘‘ Come up higher,” 2.6. to where the 
host is sitting: accede (acf ff,iqr) rather than ascende (Vulg.). Comp. 
ἀνάβαινε πρός με (Prov. xxv. 7). The verb is classical and frequent in LXX, 
esp. in Joshua of geographical description (xi. 17, xv. 3, 6, 7, xviii. 12, xix. 
11, 12; Exod. xix. 23, etc.) The adv. occurs elsewhere in bibl, Grk. only 
Heb. x. 8; comp. ἀνώτερος (Neh. iii. 25), ἀνώτατος (Tobit viii. 3), ἐσώτερος 
(Acts xvi. 24; Heb. vi. 19), κατώτερος (Eph. iv. 9). 

ἐνώπιον πάντων. Both words are characteristic: see on i. 15 
and vi. 30. The πάντων is unquestionably to be retained 
(SA BLX τ, 33 69, Syrr. Boh. Aeth.). 

11. πᾶς 6 ὑψῶν ἑαυτόν. One of our Lord’s repeated utterances : 
xviii. 14; Mt. xxiii. 12. In all three places AV. spoils the anti- 
thesis by varying the translation of ταπεινόω, ‘abase,” “ humble.” 
The saying here guards against the supposition that Christ is 
giving mere prudential rules of conduct or of good taste. Humility 
is the passport to promotion in the Kingdom of God. Comp. for 
the first half x. 15 ; and for the second half Jas. iv. 10; 1 Pet. v. 6. 
Note that while Lk. in both places has πᾶς with the participle (see 
on i. 66), Mt. has ὅστις. 

12-14. The Duty of inviting Lowly Guests. The previous 
discourse was addressed to the guests (ver. 7): this is addressed 
to the host. It is a return for his hospitality. We cannot be 
sure that all the other guests were of the upper classes, and that 
this moved Jesus to utter a warning. Some of His disciples may 
have been with Him, and they were not wealthy. Still less may 
we assert that, if all the other guests were of the upper classes, this 
was wrong. All depends upon whether the motive for hospitality 
was selfish. But it is wrong to omit benevolence to the poor, in 
whose case the selfish motive is excluded. As before, we have ἃ. 
parable in a hortatory form ; for Jesus is not merely giving rules 
for the exercise of social hospitality. 

12. Ἔλεγεν δὲ καὶ τῷ κεκληκότι αὐτόν. ‘But He was saying 
to him also that had bidden Him”; gui invitaverat eum (df), 
invitantt eum (δ), invitatori (abc ff,ilqr): convivatori suo benigne 
rependens, πνευματικὰ ἀντὶ σαρκικῶν (Grotius). For ἄριστον see on 
ΣΙ ti 

μὴ φώνει. Pres. imperat. “Do not habitually call.” It is the 
exclusive invitation of rich neighbours, etc., that is forbidden. 


As distinct from καλεῖν, φωνεῖν would specially apply to invitation by word 
of mouth: and the use of φωνεῖν for invitations is very rare. Neither Vulg. 
nor any English Version before RV. distinguishes between φώνει here and 
κάλει, ver. 13, although in vv. 7, 8, 12 καλεῖν is rendered zmvztare and ver. 12 
φωνεῖν, vocare. 


πλουσίους. With γείτονας vnly. It is pleasant to entertain 





XIV. 12-14.] JOURNEYINGS TOWARDS JERUSALEM 359 


one’s friends, seemly to entertain one’s relations, advantageous to 
entertain rich neighbours. But these are not high motives for 
hospitality ; and we must not let our hospitality end there. 

μή ποτε καὶ αὐτοὶ ἀντικαλέσωσίν oe. Godet remarks that this 
warning is playful. Prends-y garde: la pareille a recevoir, Cest un 
malheur a éviter! Car, une fois la retribution recue, Cen est fait de 
la remuneration future. Comp. οὔτε μὲν ὡς ἀντικληθησόμενος καλεῖ 
pe τις (Xen. Symp. i. 15). 

13. δοχὴν ποιῇς. See on v. 29. 

κάλει πτωχούς, ἀναπείρους. The former would not have the 
money, the latter would not have the strength, to give an enter- 
tainment. That ἀναπείρους is here generic, and that χωλούς and 
τυφλούς are species under it, is improbable: comp. ver. 21. The 
πτωχοί are one class,—those wanting in means; and all the rest 
belong to another class,—those wanting in physical strength. 
Beyond this we need not specify; but in Plato we have ἀνάπηροι 
containing the other two classes, οἱ χωλοί τε καὶ τυφλοὶ καὶ οἱ ἄλλοι 
ἀνάπηροι ((γ110, p. 53 A). The ἀνά is intensive: “ very maimed.” 
For the command comp. ver. 21 and Neh. viii. το. 

14, μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦναί σοι. The ὅτι is 
strictly logical. Good deeds are sure to be rewarded either in this 
world or in the world to come. ‘Those persons are blessed whose 
good deeds cannot be requited here, for they are sure of a reward 
hereafter. For οὐκ ἔχουσιν see on ΧΙ]. 4. For ἀνταποδοῦναι in a 
good sense comp. Rom. xi. 35; 1 Thes. ill. 9; in a bad sense, 
Rom. xii. 19; Heb. x. 30. The ἀντί expresses retaliation, exact 
repayment. Comp. Arist. £7. (Vic. ix. 2. 5, where we have δόσις, 
ἀποδοτέον, and ἀνταπόδοσις. 

ἐν τῇ ἀναστάσει τῶν δικαίων. It is possible that there is here 
a reference to the doctrine of a double resurrection, first of the 
righteous, and then of all. Comp. 1 Cor. xv. 23; 1 Thes. iv. 16; 
Rev. xx. 5, 6. Ifso, this is the ἀνάστασις ἐκ νεκρῶν (xx. 35; Acts 
ivi2e Phil, i 11> 1 Pet. i. 3.:.comp. Mk. ix..9, xi. 25 ; Mt. xvilt.9; 
Gal. i. 1), which implies that some are for the present left unraised, 
as distinct from the ἀνάστασις νεκρῶν (Acts xvii. 32; 1 Cor. xv. 
12, 21; Heb. vi. 2), which is the general resurrection. See Lift. 
on Phil. iii. 11. But τῶν δικαίων may be added merely to indicate 
the character of those who practise disinterested benevolence. 

15-24. The Parable of the Great Supper. The identity of this 
with the Parable of the Marriage of the King’s Son, often called 
the Parable of the Wedding Garment (Mt. xxii. 1-14), will continue 
to be discussed, for the points of similarity and of difference are 
both of them so numerous that a good case may be made for either 
view. But the context, as well as the points of difference, justifies 


1 The form ἀνάπειρος seems to be a mere misspelling of ἀνάπηρος (Tobit 
xiv, 2 ἐξ ; 2 Mac. viii. 24 AV); but it is well attested. WH. ii, App. p. 151 





360 ΠῈ GOSPEL ACCORDING TO 8. LUKE [XIV. 15-17. 


a distinction. The parable in Mt. is a comment on an attempt 
to arrest Christ (xxi. 46), and tells of rebels put to death for insult- 
img and killing their sovereign’s messengers ; this is a comment on 
a pious remark, perhaps ignorantly or hypocritically made, and 
tells of discourteous persons who, through indifference, lose the 
good things to which they were invited. It is much less severe in 
tone than the other; and even in those parts which are common 
to the two has very little similarity of wording. 

15. τις τῶν συνανακειμένων. “The resurrection of the just” 
suggests the thought of the Kingdom, and this guest complacently 
assumes that he will be among those who will enjoy it. With this 
introductory incident comp. x. 25-30, ΧΙ]. 13-15, Xv. I-3. 

φάγεται ἄρτονν A Hebraism: comp. ver. 1; 2 Sam. ΙΧ. 7, 10; 
2 Kings iv. 8, etc., and see on ver. 8. It points to the Jewish 
idea that the Messianic age will be inaugurated by a banquet and 
will be a prolonged festival (Is. xxv. 6). The reading ἄριστον 
(ΕΗ MSU VT) is a mere corruption of ἄρτον. 

16. ὁ δὲ εἶπεν αὐτῷ. ‘ But He said to him” (Rhem.). “ And” 
(Wic.) and “Then” Cr yn. Gen. AV.) obscure the fact that Christ 
is opposing the comfortable self-complacency of the speaker. What 
he says is correct, but the spirit in which he says it is quite wrong. 
Only those who are detached from earthly things, and treat them 
as of small account in comparison with the Kingdom of God, will 
enter therein. 

ἐποίει δεῖπνον μέγα. ‘Was about to make a great supper,” 
similar to that at which Jesus was now sitting. One might expect 
the mid., but comp. ver. 12; Acts vili. 2; Xen. Anad. iv. 2. 23. 
The πολλούς are the Jews who observe the Law. In Mt. it is 
ἄνθρωπος βασιλεύς who made a marriage-feast for his son. 

17. τὸν δοῦλον. The vocator, who was sent to remind them, 
according to custom, and not because they were suspected of ᾿ 
unwillingness.! Comp. Esth. v. 8, vi. 14. This custom still pre- 
vails. ‘To omit the second summons would be “ἃ grievous breach 
of etiquette, equivalent to cancelling the previous more general 
notification. ‘To refuse the second summons would be an insult, 
which is equivalent among the Arab tribes to a declaration of war” 
(Tristram, Lastern Customs, p. 82). The δοῦλος represents God’s 
messengers to His people, and specially the Baptist and Jesus 
Christ. Comp. Mt. xi. 28-30. 

“EpxeoOe, ὅτι ἤδη ἕτοιμά ἐστιν. The true reading may be ἔρχεσθαι 

(SA DKLPR Δ) to follow εἰπεῖν (Syr-Sin.), azcere tnvitatis ut venirent 
(Vulg.). See small print note on xix. 13. But the πάντα after ἐστιν (A P, 


Syr-Sin. Vulg. ἢ) or before ἕτοιμα (1), ae) comes from Mt. xxii. 4. S* BLR, 
bc ff,ilq omit. 


1 Vocatores suos ostendenti, ut diceret a qguibus invztatus esset (Plin. NV. ΕΓ 
xxxv. 10. 36. 89). Comp. Suet.. Calg. xxxix.; Sen. De /ra, iii. 37. 3. 





XIV. 18-20.] JOURNEYINGS TOWARDS JERUSALEM 361 


18. ἤρξαντο ἀπὸ μιᾶς πάντες παραιτεῖσθαι. Every word is full of 
point. The very beginning of such conduct was unexpected and 
unreasonable, and it lasted some time. ‘There was no variation ; 
it was like a prearranged conspiracy: they all pleaded that they 
were at present too much occupied to come. And there was not 
a single exception. The παραιτεῖσθαι comes as a surprise at the 
end, there being no ἀλλά or δέ at the outset to prepare for a con- 
trast. This absolute unanimity prepares us for a joyous acceptance 
of the courteously repeated invitation. On the contrary, they begin 
“to beg off,” deprecari (Acts xxv. 11; 2 Mac. il. 31). In Jos. Anz. 
vii. 8. 2 the verb is used, exactly as here, of excusing oneself from 
an invitation. They ought to have excused themselves when the 
first invitation came, if at all. Their begging off now was breaking 
their promise ; and the excuses were transparently worthless. In 
Mt. there is no begging off. Those invited simply ἀμελήσαντες 
ἀπῆλθον ; and some of them insulted, and even killed the vocatores. 
For ἄρχεσθαι of proceedings which last some time comp. vil. 38, 
xii. 45, XIX. 37, 45, ΧΧΙ- 23, xxiii. 2. Here the further idea of 
interruption is not present. 

ἀπὸ μιᾶς. The expression is unique in Greek literature. Comp. dz’ 
εὐθείας, ἀπὸ τῆς tons, ἐξ ὀρθῆς, διὰ πάσης. We are probably to supply γνώμης : 
ἀπὸ μιᾶς καὶ τῆς αὐτῆς γνώμης (Philo, De Spec. Legg. ii. p. 311). Both ἐκ 
μιᾶς γνώμης and ἐκ μιᾶς φωνῆς are also found. We might also supply ψυχῆς. 
Less probable suggestions are Spas, συνθήκης (Vulg. sem), αἰτίας, ὁδοῦ. 


ἔχω ἀνάγκην. A manifest exaggeration. He had already 
bought it, probably after seeing it; and now inspection could 
wait. For the phrase, which is classical, comp. 1 Cor. vil. 37; 
Heb. vii. 27; Jude 3; and the insertion Lk. xxiii. 17. Not in 
LXX. 

ἔχε pe παρῃτημένον. It is doubtful whether this is a Latinism, 
habe me excusatum, i.e. “Consider me as one who has obtained 
indulgence.” ! But certainly με, which is enclitic, cannot be em- 
phatic: ‘Whatever you do about others, 7 must be regarded as 
excused.” This would require ἐμέ, and before rather than after 
ἔχε. Comp. od θαρροῦντά pe ἕξεις (Xen. Cyr. 111. 1. 35). 

19. πορεύομαι. “I am on my way.” He pleads no ἀνάγκη, and 
is too indifferent to care about the manifest weakness of his excuse. 
That he had bought the oxen “on approval” is not hinted. Both 
these two seem to imply that they may possibly come later, if the 
host likes to wait, or the feast lasts long enough. Hence the host’s 
declaration ver. 24. 

20. οὐ δύναμαι. He is confident that this is unanswerable. 
See on ver. 26. ‘When a man taketh a new wife, he shall not go 

l Jnvitas tune me, cum σεῖς, Nasica, vocasse. 


Excusatum habeas me rogo: ceno domi. 


—(Mart. ii. 79.) 


362 THE GOSPEL ACCORDING TO 5. LUKE [XIV. 20-23. 


out in the host, neither shall he be charged with any business: he 
shall be free at home one year” (Deut. xxiv. 5). Comp. Hdt. 
LigGiis. 

21. The πάντες (ver. 18) probably means more than three. 
But three suffice as examples. Some said that they would not 
come now; others declared that they could not come at all. 
Comp. the parable of the Pounds, where three servants are 
samples of the whole ten, and represent two classes (xix. 16-21). 

Ἔξελθε ταχέως. Not because his anger makes him impatient ; 
but because he has no intention of putting off anything to please 
the discourteous persons who have insulted him. He goes on with 
his arrangements at once. 

eis Tas πλατείας καὶ ῥύμας. We have the same combination Is. 
xv. 3. This use of ῥύμῃ is late: Acts 1x. 11, ΧΙ]. 10; Ecclus. ix. 7; 
Tobit xiii. 18. A lane resembles a stream ; and the original sense 
of ῥύμη is the rush or flow of what is in motion. See Kennedy, 
Sources of NV.T. Greek, p. 16. The two words combined stand for 
the public places of the town, in which those who have no comfort- 
able homes are likely to be found. Comp. 1 Cor. i. 26-28. 

τοὺς πτωχοὺς Kal ἀναπείρους, k.t.A. The Jews who do not ob- 
serve the Law; the pudlicans and sinners. ‘These were not asked 
simply because the others refused, and in order to fill the vacant 
places. ‘They would have been asked in any case; but the others 
were asked first. They both live in the city: ze. both are Jews. 
But those who respected the Law had a prior claim to those who 
rebelled against it. The similarity of wording shows the connexion 
with the preceding discourse (ver. 13); and therefore Bengel’s 
attractive distinction is probably not intended. He points out 
that the foor would get no other invitation ; the #azmed would not 
be likely to marry ; the d/zd could not go to see farms ; and the 
Jame would not go to prove oxen. Contrast Mt. xxii. 9, Io. : 

εἰσάγαγε ὧδε. See on ii. 27. It is assumed that they can be 
“brought in” at once, without formal invitation. They are not 
likely to refuse. The mixture of guests of all classes is still seen 
at Oriental entertainments. 

22. Κύριε, γέγονεν ὃ ἐπέταξας. He executes the order, and 
then makes this report. There is no ἤδη, and we are not to sup- 
pose that he had anticipated his master’s order ; which would have 
been audacious officiousness, and could hardly have been done 
without his master’s knowledge. 

ἔτι τόπος ἐστίν. Comp. ver. 9. No such expression is found 
in Mt. xxii. ro. It is added because the servant knows that his 
master is determined to fill all the places, and that the banquet 
cannot begin till this is done. 

28. dpaypous. “Hedges” (φράσσω = “1 fence in”): Mt. 
xxi. 33; Mk. xii. 1. Just as πλατεῖαι καὶ ῥῦμαι represent the 





XIV. 23-25.] JOURNEYINGS TOWARDS JERUSALEM 363 


public roads inside the city, so ὁδοὶ καὶ φραγμοί the public roads 
outside the city; and this command is the invitation to the 
heathen. 

ἀνάγκασον εἰσελθεῖν. By persuasion. A single servant could 
not use force, and those who refused were not dragged in. Comp. 
Mk. vi. 45 || and παρεβιάσαντο (xxiv. 29; Acts xvi. 15). The text 
gives no sanction to religious persecution. By showing that 
physical force was not used it rather condemns it. 

ἵνα γεμισθῇ pou ὁ οἶκος. Vec natura nec gratia patitur vacuum 
(Beng.). We are not told the result of this third invitation ; but 
we may conclude that the Gentiles fill the void which the unbelief 
of the Jews has left (Rom. xi. 25). In Mt. the result of the second 
invitation is ἐπλήσθη ὁ νυμφών, and there is no third. Augustine 
interprets this third summons as a call to heretics, which cannot 
be correct. 

24. λέγω γὰρ Spiv. Solemn introduction of the main point of 
the parable. The transition from sing. (ἔξελθε) to plur. (ὑμῖν) is 
variously explained. (1) That some of the πτωχοί (ver. 21) are 
present and are included in the address. (2) That there is a transi- 
tion from the parable to its application, and Christ speaks half as 
the host to his servant and others, and half in His own person to 
the Pharisee and his guests. (3) That the host addresses, not 
only the servant, but all who may hear of what he has done. In 
favour of (2) we must not quote xi. 8, xv. 7, 10, XVi. 9, XVlil. 14; 
Mt. xxi. 43. In all these places it is Jesus who is addressing the 
audience; not a person in the parable who sums up the result. 
Here the ἐκείνων and the pov show that the latter is the case. In 
Mt. the conclusion to the parable is πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι 
δὲ ἐκλεκτοί (xxii. 14), and these are the words of Christ, not of the 
βασιλεύς. 

25-85. § Warnings against Precipitancy and Half-heartedness 
in Following Christ. The Parables of the Rash Builder, the Rash 
_ King, and the Savourless Salt. The section has been called “The 
Conditions of Discipleship.” These are four. 1. The Cross to be 
borne (25-27; Mt. x. 37, 38). 2. The Cost to be counted (28-32). 
3. All Possessions to be renounced (33). 4. The Spirit of Sacrifice 
to be maintained (34, 35; Mt. v. 13; Mk. ix. 49). 

The journeying continues, but we are not told the direction ; 
and a large multitude is following. They are disposed to believe 
_ that Jesus is the Messiah, and that the crisis of the Kingdom is at 
hand. They therefore keep close to Him, in order not to miss any 
of the expected glories and blessings. This fact is the occasion of 
the address. They must understand that following Him involves 
a great deal. Like the guest in the Pharisee’s house (ver. 15), they 
have not realized what the invitation to enter the Kingdom implies. 

25. Συνεπορεύοντο δὲ αὐτῷς ‘ Now there were going with Him,” 


364 TIIE GOSPEL ACCORDING TO S. LUKE [XIV. 25-28. 


of what continued for some time. Comp. vil. 11, xxiv. 15. Else- 
where only Mk. x. 1 of people assembling, but often in LXX 
(Gen. xiii. 5, xiv. 24, xviii. 16, etc.). 

26. οὐ μισεῖ tov πατέρα ἑαυτοῦ, x.t.A. Does not hate them so 
far as they are opposed to Christ. The context and the parallel 
passages (Mt. vi. 24, x. 37) show that the case supposed is one in 
which choice must be made between natural affection and loyalty to 
Christ. In most cases these two are not incompatible; and to 
hate one’s parents as such would be monstrous (Mt. xv. 4). But 
Christ’s followers must be ready, if necessary, to act towards what 
is dearest to them as if it were an object of hatred. Comp. Jn. 
xli. 25. Jesus, as often, states a principle in a startling way, and 
.eaves His hearers to find out the qualifications. Comp. vi. 29, 30; 
Mt. xix. 12. The καὶ τὴν γυναῖκα here is a comment, whether 
designed or not, on γυναῖκα ἔγημα in ver. 20. Comp. xviii. 29. 

τὴν ψυχὴν ἑαυτοῦ. Not merely his carnal desires, but his life 
(ix. 24, xii. 23); all his worldly interests and affections, including 
life itself. Vec tamen sufficit nostra relinquere, nist relinguamus et 
nos (Greg. Mag. “Yom. xxxii.). So that μισεῖν τὴν ψυχὴν ἑαυτοῦ is 
ἀπαρνήσασθαι ἑαυτόν (ix. 23) carried to the uttermost. 

εἶναί pou μαθητής. The emphasis is on μαθητής, not on pov, 
which is enclitic. ‘“‘He may be following Me in some sense, but 
he is no disciple of Mine.” Would any merely human teacher 
venture to make such claims? Syr-Sin. omits v. 27. 

27. οὐ βαστάζει τὸν σταυρὸν ἑαυτοῦ. Comp. ix. 23; Mt. x. 38, 
xvi. 24; Mk. vill. 34. Only here and Jn. xix. 17 is βαστάζειν used 
of the cross ; here figuratively, there literally. ‘‘ Carrying his own 
cross” would be a familiar picture to many of Christ’s hearers. 
Hundreds had been crucified in Galilee for rebellion under Judas 
the Gaulonite (A.D. 6). See Deissmann, Bible Studies, p. 102. 


In late Gk. βαστάζειν seems to be more common than φέρειν, when the 
carrying is figurative: LXX of 2 Kings xviii. 14; Job xxi. 3. It is specially 
common in the later versions of Aq. Sym. and Theod. All three have it Is, 
xl. 11, Ixvi. 12; Jer. x. 5: and both Sym. and Theod. have it Prov. ix. 12; 
Is. lxiii. 9. But in none of these places does it occur in LXX. 


28-38. Two Parables upon Counting the Cost: the Rash 
Builder and the Rash King. Comp. Mt. xx. 22; Mk. x. 38. It 
is possible that in both parables Jesus was alluding to recent 
instances of such folly. It was an age of ostentatious building and 
reckless warfare. The connexion with what precedes (γάρ) seems 
to be that becoming a disciple of Christ is at least as serious a 
matter as any costly or dangerous undertaking. 

28. tis γὰρ ἐξ ὑμῶν θέλων. “ For which of you (see on xi. 5), 
if he wishes.” 

καθίσας. In both parables (ver. 31) this represents long and 





XIV. 28-33.] JOURNEYINGS TOWARDS JERUSALEM 365 


serious consideration. The matter cannot be settled off-hand. 
Comp. Virg. den. x. 159. 


ψηφίζει. ‘‘ Calculates” (ψῆφος = calculus). In class. Gk. commonly in 
mid. of voting. Comp. Rev. xill. 18: notin LXX. Neither ἀπαρτισμός nor 
δαπάνη occur again in N.T., but δαπάνη is fairly common in LXX, and 
ἀπαρτισμός is very rare in Greek literature.1 In LXX ἀπαρτίζειν occurs 
(1 Kings ix. 25) ; alsoin Aq. and Sym. See Suicer, ἀπαρτίζω. 


29. μὴ ἰσχύοντος ἐκτελέσαι. ‘‘ Not having the means to finish.” 
For ἐκτελεῖν comp. Deut. xxxii. 45; 1 Kings xiv. 15; 2 Chron. 
iv. 5; 2 Mac. xv. 9; Dan. ill. 40 (Theod.). Not elsewhere in N.T. 

80. Οὗτος. Contemptuous: v. 21, vil. 39, xili. 32, where see 
reff. The lesson conveyed is not so much, “It is better not to 
begin, than to begin and fail,” as, “It is folly to begin without 
much consideration.” 

31. συνβαλεῖν eis πόλεμον. To be taken together: “to engage 
with another king for the purpose of war.” The verb. is intrans., as 
1 Mac. iv. 34; 2 Mac. vili. 23, xiv. 17; and often in Polyb. The 
more common expression is συμβάλλειν εἰς μάχην (Jos. Ant. vi. 
5. 3: so also in Polyb.). Comp. confirgere. 

ἐν δέκα χιλιάσιν. “Houipped with ten thousand,” a meaning 
which readily flows from “clad in, invested with.” Comp. i. 17; 
Roms xv1295 0) Cor.jivs 21 3) Heb: ix. 25 ; Judeir4:. Thejvery 
phrase occurs 1 Mac. iv. 29. 

82 εἰ δὲ μήγε. See small print on v. 36. 

ἐρωτᾷ [τὰ] πρὸς εἰρήνην. “ Asks for negociations with a view to 
peace.” ‘The τά is omitted in 8 Β (Ὁ Aomeofel.), and the meaning 
will then be, “negociates for peace.” BK II have εἰς for πρός 
(perhaps from ver. 28). Comp. xix. 42 and examples in Wetst. 
There is a remarkable parallel to this second parable Xen. Jem. 
iii. 6. 8. 

33. This verse shows the futility of asking what the tower 
means, and who the king with the twenty thousand 15.Σ These 
details are part of the framework of the parables, and by themselves 
mean nothing. The parables as a whole teach that to become 
Christ’s disciple involves something which ought to be well weighed 
beforehand. ‘This something was explained before, and is shown 
in another form here, viz. complete self-renunciation. 


1 Dion. Hal. De Comp. Verb. xxiv., and Apoll. Dysc. De Adv. p. 532, 7, seem 
to be almost the only quotations. The Latin renderings here are ad ferfictendum 
(f Vulg.), ad consummandum (ar), ad consummationem (e), ad perfectum (da). 

? Those who insist on explaining the king with the twenty thousand com- 
monly make him mean Satan. But would Christ suggest that we should come 
to terms with Satan? To avoid this difficulty others regard the king as repre- 
senting God. But would Christ place the difference between the power of God 
and the power of man as the difference between twenty thousand and ten 
thousand? Contrast the ten thousand talents and the hundred pence (Mt. 
xviii. 24, 28). See on xii. 5 and xvi. 1. 


366 THE GOSPEL ACCORDING TO 8. LUKE [XIV. 33-388. 


ἀποτάσσεται πᾶσιν τοῖς ἑαυτοῦ ὑπάρχουσιν. “ Renounceth all 
his own belongings,” the chief of which were specified ver. 26. 
See on ix. 61 and viii. 2. All disciples must be veady to renounce 
their possessions. Many of the first disciples were called upon 
actually to do so. Comp. the sarcasm of Julian: “In order that 
they may enter more easily into the Kingdom of Heaven in the 
way which their wonderful law bids them, I have ordered all the 
money of the Church of Edessa to be seized” (22. xlili.). Note 
the characteristic πᾶς and πᾶσιν. Comp. v. 11, 28. 


It is very forced to put a full stop at πᾶς ἐξ ὑμῶν, and make two inde- 
pendent sentences. ‘‘Such is the case therefore with all of you. Whoever 
renounceth not,” etc. 

MSS. vary much as to the order of the three words εἶναί μου μαθητής. 


34, 35. The Spirit of Sacrifice. The similitude respecting salt 
was probably uttered more than once, and in more than one form. 
Comp. Mt. v. 13; Mk. ix. 50. The salt is the self-sacrifice spoken 
of vv. 26, 27, 33. The figure of salt is not found in O.T., but 
comp. Job. vi. 6. 

34. Καλὸν οὖν τὸ ἅλας. The οὖν (8 B LX 69, Boh.) perhaps 
refers to previous utterances: “ Salt, therefore (as I have said before), 
is good.” Vthil uttlius sale et sole (Plin. H. WV. xxxi. 9. 45. 102). 

ἐὰν δὲ kai τὸ ἅλας. The καί (8 B LX, Vulg. codd. Syr., Bede) 
must be preserved. ‘But if evem the salt.” In Mt. v. 13 there is no 
καί, Note the characteristic δὲ «ai, and see small print on iii. 9. 


In LXX and N.T. ἅλας is the common form, with ἅλα as v./, in good 
MSS. In class. Gk. ds prevails. 

In class. Gk. μωραίνω is “1 am foolish” (Eur. Wed. 614); in bibl. Grk. 
μωραίνομαι has this meaning (Rom. i. 22; Mt. v. 13), μωραίνω being “1 
make foolish” (1 Cor. i. 20). Mk. has ἄναλον γίνεσθαι. Vulg. has evanuerit ; 
ade tnfatuatum fuertt. 

ἐν τίνι ἀρτυθήσεται; Quite impossibly Tyn. and Cran. have ‘* What. 
shall be seasoned ther with?” From meaning simply “‘ prepare,” ἀρτύω came 
to be used of preparing and flavouring food (Col. iv. 6). 


85. It is futile to discuss what meaning is to be given to “ the 
land” and “the dunghill.” They do not symbolize anything. 
Many things which have deteriorated or become corrupt are use- 
ful as manure, or to mix with manure. Savourless salt is not even 
of this much use: and disciples without the spirit of self-devotion 
are like it. That is the whole meaning.! If this saying was uttered 
only once, we may prefer the connexion here to that in the Sermon 
on the Mount. Mk. so far agrees with Lk. in placing it after the 
Transfiguration. But all three arrangements may be right. 


1 For this savourless salt in Palestine see Maundrell, Journey from Aleppo to 
Jerusalem, pp. 161 ff. (quoted by Morison on Mk. ix. 50) ; also Thomson, “1 
saw large quantities of it literally thrown into the street, to be trodden under foot 
of men and beasts” (Land & Sook, p. 381). 








li 


STV. 85-XV.1.] JOURNEVYINGS TOWARDS JERUSALEM 367 


κοπρίαν. The word is one of many which seem to be of a colloquial char- 
acter, and are common to N.T. and the comic poets. See Kennedy, Sources 
of N.T. Grk. pp. 72-76. In N.T. only here. Comp. xiii. 8. 


Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω. A solemn indication that attention 
to what has been said is needed, and will be rewarded. It is 
another of Christ’s repeated sayings. See on viii. 8. 

XV. 1-32. Three Parables for the Encouragement of Penitent 
Sinners. The Love and Free Forgiveness of God. The Lost 
Sheep (3-7) and the Lost Coin (8-10) form a pair. Like the 
Mustard Seed and the Leaven (xiii. 18-21), and the Rash Builder 
and the Rash King (xiv. 28-32), they teach the same lesson, which 
the Prodigal Son (11-32) enforces and augments. In the first two 
Jesus justifies His own conduct against the criticisms of the 
Pharisees. In the third He rebukes their criticisms, but at the 
same time continues the lesson to a point far beyond that touched 
by the objectors. . When we regard them as a triplet, each parable 
teaching a separate lesson, Bengel’s classification will stand: 
1. Peccator stupidus ; 2. sui plane nesctens ; 3. sciens et voluntarius. 
But the insertion of εἶπεν δέ (ver. 11) clearly marks off the third 
parable from the first two, whereas these are closely connected by 7, 
which almost implies that the second is little more than an alter- 
native way of saying the same thing as the first. 

1-3. The Murmuring of the Pharisees against Christ’s Inter 
course with Publicans and Sinners. We have had several other 
cases in which Jesus has made a question, or an appeal, or a criti- 
cism, the occasion of a parable: ver. 15, x. 25-29, xil. 13-15, XIV. 15. 
There is once more no indication of time or place; but connexion 
with what precedes is perhaps intended. There a thoughtless 
multitude followed Him, intending to become His disciples, and He 
warns them to count the cost. Here a number of publicans and 
sinners congregate about Him, and He rebukes the suggestion 
that He ought to send them away. It was well to check heedless 
enthusiasts, that ¢Zey might be saved from breaking down after- 
wards. It would have been a very different thing to have sent away 
penitents, that He might be saved from legal pollution. 

1. Ἦσαν δὲ αὐτῷ ἐγγίζοντες πάντες of τελῶναι καὶ ot ἁμαρτωλοί. 
The meaning of πάντες determines the meaning of the tense. We 
may regard it as hyperbolical for “ very many,”—a common use of 
all.” Or it may mean all the tax-collectors and other outcasts of 
the place in which He then was. In either of these cases ἦσαν 
ἐγγίζοντες (see on i. 10) will mean “ were drawing near” on some 
particular occasion. Or we may take πάντες literally of the whole 
class of publicans and sinners ; and then the verb will mean “ used 
to draw near,” wherever He might be. ‘This was constantly hap- 
pening, and the Pharisees commonly cavilled (imperf.), and on ene 
occasion He uttered these parables (aor.). It was likely that He 


368 THE GOSPEL ACCORDING TO S. LUKE [XV. 1-4. 


would attract these outcasts more and more. Comp. vii. 29, 37, 
and see on xi. 29. For the characteristic πάντες see on i. 66, 
Vi. 30, xii. το, etc. Note the repeated article: the τελῶναι and the 
ἁμαρτωλοί are grouped together as ove class by the Pharisees them- 
selves (v. 30; Mt. ix. 11); not so here by the Evangelist. 

2. διεγόγγυζον. ‘‘Murmured among themselves, throughout 
their whole company.” In N.T. only here and xix. 7, which is 
very similar. Comp. Exod. xvi. 2, 7, 8; Num. xiv. 2; Josh. ix. 18. 
“The scribes” are usually placed before ‘‘the Pharisees” (v. 21, 
vi. 7, ΧΙ. 53; Mt. xii. 38, εἴς). Here perhaps the Pharisees took 
the lead: comp. v. 30 (true text); Mk. vii. 1, 5. 

προσδέχεται. ‘Allows them access, gives them a welcome”: 
Rom, xvi. 2; Phil. ii. 29. 

συνεσθίει. A much more marked breach of Pharisaic decorum 
than προσδέχεται. He accepted invitations from Levi and other 
tax-collectors, and in His outdoor teaching He took His meals 
with them. 

8. εἶπεν δέ. “ But (in answer to this cavilling) He said.” Cov. 
and Cran. have “But”; Tyn. and Gen. “Then.” Something 
stronger than ‘‘ And” (AV. RV.) is needed. Note εἶπεν δέ, εἶπεν 
πρός, and εἶπεν τὴν παραβολήν as marks of Lk.’s style. None 
of them is found in Mt. xvii. 12. 

4-7. The Parable of the Lost Sheep. Comp. Mt. xviii. 12-14, 
where this parable is given in a totally different connexion, and 
with some differences of detail. Comp. also Jn. x. 1-18. We 
have no means of knowing how often Jesus used the simile of the 
Good Shepherd in His teaching. No simile has taken more hold 
upon the mind of Christendom. See Tert. De Pud. vii. and x. 
Comp. Ezek. xxxiv. ; Is. xl. 11; 1 Kings xxii. 17. 

4. Tis ἄνθρωπος ἐξ ὑμῶν. Once more He appeals to their per- 
sonal experience. See on xi. 5, and comp. xii. 25, xiv. 5, 28. The © 
ἄνθρωπος inserted here marks one difference between this parable 
and the next. 

ἔχων ἑκατὸν πρόβατα. The point is, not that he possesses so 
much, but that the loss in comparison to what remains is so 
small, 

ἀπολέσας ἐξ αὐτῶν ἕν. This is the point of the first two parables, 
—the particular love of God for each individual soul. In Mt. we 
have πλανηθῇ (Exod. xxiii. 4 ; Is. 1Π|. 6 ; Jer. xxvii. 17) for ἀπολέσας. 

καταλείπει τὰ ἐνενήκοντα ἐννέα. He is the owner, not the shep- 
nerd. His leaving them does not expose them to danger. The 
wilderness (in Mt. τὰ ὄρη) 1s not a specially perilous or desolate 
place, but their usual pasture, in wnich they are properly tended. 
He does not neglect them, but for the moment he is absorbed in 
the recovery of the lost. Cyril Alex. and Ambrose make the ninety 
and nine to be the Angels, and the one the human race. Ambrose 





XV. 4-7.] JOURNEYINGS TOWARDS JERUSALEM 360 


adds, Dives igitur pastor cujus omnes nos centesima portio sumus 
Migne, xiv. xv. 1756; Ixxii. 798; Payne Smith, p. 497. 
πορεύεται ἐπὶ τὸ ἀπολωλός. For ἐπί of the goal comp. Acts viii. 26, 
ix. 11; Mt. xxii. 9; in each case after πορεύεσθαι. Mt. has here πορευθεὶς 
ζητεῖ τὸ πλανώμενον. 


ἕως εὕρῃ αὐτό. Peculiar to Lk. There is no cessation of the 
seeking until the lost is found. See Lange, Z. of C. i. p. 497. 

δ. ἐπιτίθησιν ἐπὶ τοὺς ὥμους αὐτοῦ. ‘This also is peculiar to Lk. 
The owner does not drive it back, nor lead it back, nor have it 
carried: he carries it himself. Comp. Is. xl. 11, xlix. 22, lx. 4, lxvi. 12. 
In LXX ὦμος is common; in N.T. only here and Mt. xxiii. 4. 

χαίρων. There is no upbraiding of the wandering sheep, nor 
murmuring at the trouble. Comp. the use of χαίρων, xix. 6; Acts 
Vill. 39. 

6. συνκαλεῖ τοὺς φίλους. See on ix. 1. In Mt. there is nothing 
about his calling others to rejoice with him. Only his own joy is 
mentioned. It is a mark of great joy that it seeks sympathy. 

τὸ ἀπολωλός. Not ὃ ἀπώλεσα (ver. 9). The sheep went astray 
through its own ignorance and folly (Ps. cxix. 176): the coin was 
lost through the woman’s want of care. This is another mark of 
difference between the first parable and the second. 

7. λέγω ὑμῖν. Mt. has the characteristic ἀμὴν λέγω ὑμῖν. 

ἢ ἐπί. For # without a previous comparative see small print on xvii. 2, 
and comp. Mt. xviii. 8; Mk. 1x. 43, 45, 47; 1 Cor. xiv. 19. Win. xxxv. 2. 
Ὁ) p. 302; Simcox, p. 92. Perhaps # may be said to imply μᾶλλον by a 
usage which was originally colloguial. It is freq. in LXX; Gen. xlix. 12; 
Num. xxii. 6, etc. In Mt. xviii. 13 the μᾶλλον is expressed. 


δικαίοις οἵτινες οὐ χρείαν ἔχουσιν μετανοίας. ‘“‘ Righteous who 
are of such a character as to have no need of repentance.” The 
οἵτινες does not prove that δικαίοις means those who are really 
righteous. It will fit any explanation of δικαίοις and οὐ χρείαν 
ἔχουσιν. If both expressions be taken literally, the ninety-nine 
represent a hypothetical class, an ideal which since the Fall has not 
been reached. But as Jesus is answering Pharisaic objections to 
intercourse with flagrant sinners, both expressions may be ironical 
and refer to the external propriety of those whose care about legal 
observances prevents them from feeling any need of repentance. 
Comp. v. 31. 

Mt. here has τοῖς μὴ πεπλανημένοις. In any case the χαίρων, 
ver. 5, and the χαρά here are anthropomorphic, and must not be 
pressed. Jnsperata aut prope desperata magis nos affictunt (Grotius); 
but such wz/ooked for results are impossible to Omniscience. We 
must hold to the main lesson of the parable, and not insist on 
interpreting all the details.! 

1 In the Midrash there is a story that Moses, while tending Jethro’s flocks, 
went after a lamb which had gone astray. As he thought that it must be weary, 

24 





370 THE GOSPEL ACCORDING TO 5. LUKE [XV. 7, 8. 


Note the confidence with which Jesus speaks of what takes 
place in heaven, and compare it with the claims made upon His 
followers, xiv. 26, 33. 

μετανοοῦντι . . . μετανοίας. Both verb and substantive are 
much more common in Lk. than in Mt. or Mk. Neither occurs 
in Mt. xviii. 14 or anywhere in Jn. See on ν. 32 and ill. 3. 

8-10. §The Parable of the Lost Coin. The main points of 
difference between this and the preceding parable are the changes 
from a man to a woman, and from a sheep, which could stray of its 
own accord, and feel the evil consequences, to a coin, which could 
do neither. From this it follows that, while the man might be 
moved by pity rather than by self-interest to bring back the sheep, 
the woman must be moved by self-interest alone to recover the 
coin; also that the woman can blame herself for the loss of the 
coin (ἣν ἀπώλεσα), which the man does not do with regard to 
the sheep (τὸ ἀπολωλός). Hence we may infer that the woman 
represents the Church rather than the Divine Wisdom, if she repre- 
sents anything at all. The general result of the two parables is 
that each sinner is so precious that God and His Ministers regard 
no efforts too great to reclaim such. 

8. tis γυνή; No ἐξ ὑμῶν is added, perhaps because no women 
were present. Yet there may be something in the remark of Wetst, 
Cum varios haberet auditores Christus, mares, feminas, juniores, 
tis parabolas accommodat: de pastore, de muliere frugt, de filio pro- 
digo. Women also may work for the recovery of sinners. 

δραχμάς. The word occurs here only in N.T., but often in 
LXX (Gen. xxiv. 22; Ex. χχχίχ. 2; Josh.) vi 2 Εἰ mime 
Greek drachma was a silver coin of nearly the same value as a 
Roman denarius? (vii. 41, x. 35, XxX. 24), Which is not mentioned 
in LXX. It was the equivalent of a quarter of a Jewish shekel 
(Mt. xvii. 24). Ten drachmas in weight of silver would be about 
eight shillings, but in purchasing power above a pound. Wic. has 
“‘besant,” Tyn. and others have “groat,” Luth. has Groschen. 
That the ten coins formed an ornament for the head, and that the 
loss of one marred the whole, is a thought imported into the 
parable. 

ἅπτει. The act. is peculiar to Lk. in N.T., and always in the 
sense of kindling (vili. 16, xi. 33 ; Acts xxvili. 2, and perhaps Lk. 
xxii. 55: comp. Ex. xxx. 8; Tob. vill. 13 ; Jud. xiii. 13). Oriental 
houses often have no windows, and a lamp would be necessary for 
a search even in the day. 


he carried it back on his shoulders, Then God said, that, because he had shown 
pity to the sheep of a man, [16 would give him His own sheep, Israel, to feed 
(Edersh. Z. & 7. ii. p. 257; Wetst. on Lk. xv. 5). 

1 Nearly all Latin texts have dragmas, dracmas, or drachmas here ; but Cod. 
Palat. and dd Novatianum xv. (Hartel’s Cypr. App. p. 65) have denarzos. 











XV. 8-10.] JOURNEYINGS TOWARDS JERUSALEM 371 


capot.! Von sine pulvere (Beng.). It may be doubted whether 
there is any lesson intended in the coins being lost zz the house, 
whereas the sheep strays from the fold ; as showing that souls may 
be lost in the Church as well as by going out of it. In any case, 
the details are graphic, and express great and persevering activity. 
“The charge against the Gospel is still the same, that it turns the 
world upside down” (Trench, Par. p. 386). 

9. τὰς φίλας kai γείτονας. ‘‘ Her women friends and neigh- 
bours.” No meaning is to be sought in the change of gender, 
which merely preserves the harmony of the picture. It is women 
who congratulate Naomi and Ruth (Ruth iv. 14, 17). 

10. γίνεται χαρὰ ἐνώπιον. ‘There comes to be joy,” etc. The 
γίνεται = ἔσται in ver. 7. Joy will arise in any case that may 
occur. ‘In the presence of” means “in the judgment of.” The 
angelic estimate of the facts is very different from that of the 
Pharisees: comp. xii. 8, xvi. 22; Eph. i. 4-14. 

ἐπὶ ἑνὶ ἁμαρτωλῷ. This is the moral throughout,—the value of 
a single sinner. The Pharisees condemned Jesus for trying to 
reclaim multitudes of sinners. They had a saying, “ There is joy 
before God when those who provoke Him perish from the world.” 

11-32. §The Parable of the Prodigal Son. It completes the 
trilogy of these parables of grace, but we cannot be sure that it was 
uttered on the same occasion as the two other parables. The 
Evangelist separates it from them by making a fresh start: Εἶπεν 
δέ (comp. xxiv. 44). But this may mean no more than that Jesus, 
having justified Himself against the murmuring of the Pharisees, 
paused ; and then began again with a parable which is a great deal 
more than a reply to objections. Even if it was delivered on some 
other occasion unknown to Lk., he could not have given it a more 
happy position than this. The first two parables give the Divine 
side of grace ; the seeking love of God. The third gives the human 
side ; the rise and growth of repentance in the heart of the sinner. 
_ It has been called Zvangelium in Evangelio, because of the number 

of gracious truths which it illustrates.2 It has two parts, both of 
which appear to have special reference to the circumstances in 
which Lk. places the parable. The younger son, who was lost and 
is found (11-24), resembles the publicans and sinners ; and the 
elder son, who murmurs at the welcome given to the lost (25-32), 
resembles the Pharisees. In the wider application of the parable 
the younger son may represent the Gentiles, and the elder the 
Jews. Like the Lost Coin, it is peculiar to Lk., who would take 


1MSS. of the Vulg. nearly all read ever/zt, which Wordsworth conjectures 
to be a slip for evervzt. Lat. Vet. has scopzs mundavit (bf ff, 1), scopzs mundabit 
(iq), scopes commundat (a), scopis mundat (cr), mundat (d), emundat (e). 

2 Inter omnes Christi parabolas hxe sane eximia est, plena affectuum e 
pulcherrimts picta coloribus (Grotius on ver. 20). 


372 THE GOSPEL ACCORDING TO 5. LUKE [XV. 11-18. 


special delight in recording a discourse, which teaches so plainly 
that God’s all-embracing love is independent of privileges of birth 
and legal observances. Its literary beauty would be a further 
attraction to the Evangelist, who would appreciate the delicacy, 
picturesqueness, and truth of this description of human circum- 
stances and emotions. See Jerome, £/. xxi., for a commentary. 

11. ᾿Ανθρωπός τις εἶχεν. The appeal to the personal experience 
of each is no longer made; but the idea of possession still continues 
(ἔχων, ἔχουσα, εἶχεν). In each case it is the owner who exhibits the 
self-sacrificing care. 

12. τὸ ἐπιβάλλον μέρος τῆς οὐσίας. According to Jewish law 
this would be half what the eldest received, ze. one-third (Deut. 
xxi. 17): but had he any claim to it in his father’s lifetime ? 

Very possibly he had. We have here perhaps a survival of 
that condition of society in which testaments “ took effect immedi- 
ately on execution, were not secret, and were not revocable” 
(Maine, Ancient Law, ch. vi. p. 174, ed. 1861), and in which it 
was customary for a father, when his powers were failing, to abdi- 
cate and surrender his property to his sons. In such cases the 
sons were bound to give the father maintenance; but the act of 
resignation was otherwise complete and irrevocable. Both in 
Semitic and in Aryan society this seems to have been the primitive 
method of succession, and the Mosaic Law makes no provision for 
the privileges of testatorship (zd:d. p. 197). The son of Sirach 
warns his readers against being in a hurry to abdicate (Ecclus. 
XXXlll. 19-23), but he seems to assume that it will be done before 
death. We may say, then, that the younger son was not making 
an unheard-of claim. His father would abdicate some day in any 
case: he asks him to abdicate now. See Lxfositor, 3rd series, 
X. pp. 122-136, 1889; Edersh. Hist. of J. WV. p. 367. 

This intrans. use of ἐπιβάλλω occurs Tobit iii. 17, vi. 11; 1 Mac. x. 30. 


Comp. κτημάτων τὸ ἐπιβάλλον (Hdt. iv. 115. 1). Other examples in Suicer. 
For οὐσία comp. Tobit xiv. 13; 3 Mac. ili. 28. 


διεῖλεν αὐτοῖς τὸν βίον. The verb occurs elsewhere in bibl. 
Grk. 1 Cor. xii. 11; Num. xxxi. 27; 1 Mac. i. 6, etc. For τὸν βίον 
see on vill. 43. Here it means the same as ἡ οὐσία : comp. ver. 31. 
13. μετ᾽ οὐ πολλὰς ἡμέρας. He allows no delay between the 
granting of his request and the realization of his freedom. On the 
fondness of Lk. for such expressions as οὐ πολλοί, οὐ μακράν, 
and the like, see on vii. 6. 
συναγαγών πάντα. He leaves nothing behind that can minister 
to his desires; nothing to guarantee his return. The stronger 
form ἅπαντα is well attested (x A etc.). 
els χώραν μακράν. There is no reason for making μακράν an adv. (ver. 


20) rather than an adj. either here or xix. 12: μακρός in the sense of ‘dis 
tant, remote ” is quite classical. 











XV. 18-16.] JOURNEYINGS TOWARDS JERUSALEM 373 


ἐκεῖ. Away from his father’s care and restraint, and from the 
observation of those who knew him. 

διεσκόρπισεν τὴν οὐσίαν. The opposite of συναγάγων πάντα. It 
had cost him nothing to collect it together, and he squanders it as 
easily as he acquired it. 

Lav ἀσώτως. The expression occurs Jos. Anz. xii. 4. 8; but 
ἀσώτως is not found again either in N.T. or LXX. The ἄσωτος is 
“fone who does not save, a spendthrift, a prodigal”: Prov. vii. 11; 
comp. Arist. Zh. (Vic. ii. 8. 2, iv. 1. 5. For ἀσωτία see Eph. 
Wautss its i Ὁ; <1: Pet: ἵν 4; Prov: «xxviii. 7; 2° Mac. vi: 4. 
Sometimes ἄσωτος is taken in a passive sense, ‘one who cannot 
be saved, abandoned”; perditus rather than fprodigus, as if for 
ἄσωστος (Clem. Alex. Ped. 11. 1, p. 168, ii. p. 184, ed. Potter). 
But the active signification is appropriate here. Trench, Syz. 
xvi. ; Suicer and Suidas 5. ἄσωτος. Syr-Sin. adds “ with harlots.” 

14 The working of Providence is manifested in coincid- 
ences. Just when he had spent everything, a famine, and a 
severe one, arose in precisely that land to which he had gone to 
enjoy himself, and throughout (κατά) the land. And he himself 
(καὶ αὐτός), as well as the country, began more and more to be in 
want. 


λιμὸς ἰσχυρά. See small print on iv. 25. For καὶ αὐτός see on i. 17, 
v. 14, vi. 20. For torepeto@ar, ‘‘to fee/ want” (mid.), comp. 2 Cor. xi. 93 
Phil. iv. 12; Ecclus. xi. 11. Syr-Sin. omits the clause. 


15. πορευθεὶς ἐκολλήθη ἑνὶ τῶν πολιτῶν. He has to leave his 
first luxurious abode and attach himself, in absolute dependence, 
to one of another nation, presumably a heathen. Evidently his 
prodigality has not gained him a friend in need. Godet sees in 
this young Jew, grovelling in the service of a stranger, an allusion 
to the τελῶναι in the service of Rome. Excepting the quotation 
from LXX in Heb. viii. 11, πολίτης in N.T. is peculiar to Lk. 
Gif 14; Acts) xxi. 39): in LXX Prov. xi. 9; 12, xxiv. 43; ‘etc: 
For ἐκολλήθη see on x. 11. For the sudden change of subject 
in ἔπεμψεν comp. Vii. 15, xiv. 5, Xvil. 2, xix. 4; Acts vi. 6. 

βόσκειν χοίρους. A degrading employment for anyone, and an 
abomination to a Jew. Comp. Hdt. ii. 47. 1. But the lowest 
degradation has still to be mentioned. 

16. ἐπεθύμει χορτασθῆναι. Exactly as in xvi. 21, of the pangs 
of hunger. See on vi. 21. There is no doubt that χορτασθῆναι 
(SBDLR) is not a euphemism for γεμίσαι τὴν κοιλίαν αὐτοῦ 
(AP QXTA), but the true reading: cupiebat saturari (ἃ ἢ), con 
cupiscebat saturari (e). Syr-Sin. supports A. 

ἐκ τῶν κερατίων ὧν ἤσθιον ot χοῖροι. The pods of the “carob 
tree,” or “locust tree,” or “ John the Baptist’s tree,” or ‘S. John’s 
Bread”; so called from the erroneous notion that its pods were 





374. THE GOSPEL ACCORDING TO 5. LUKE [XV. 16-18, 


the locusts which were the Baptist’s food. The carob tree, 
ceratonia siligua, is still common in Palestine and round the 
Mediterranean. It is sometimes called Sz/igua Greca. But it is 
rash to assume that the sz/igue of Hor. 222. ii. 1. 123; Pers. 
lii. 55; Juv. xi. 58, are carob pods (D.Z.7 i. p. 1412).1_ For the 
attraction in ὧν see on 11]. 19. 

οὐδεὶς ἐδίδου αὐτῷ: “ΝΟ one used to give him” even this 
miserable food, so that the quantity which he got was small. The 
neighbours cared nothing about this half-starved foreigner, who 
even in this vile employment could not earn enough to eat. 

17. εἰς ἑαυτὸν δὲ ἐλθών. Implies that hitherto he has been 
“beside himself”: comp. ἐν ἑαυτῷ γενόμενος (Acts xii. 11). The 
expression is classical both in Greek (Diod. Sic. xili. 95 ; Epictet. 
ili. 1.15) and Latin, redire ad se (Hor. Zp. ii. 2. 138; Lucret. iv. 
1020; Ter. Adelph. v. 3. 8). This “coming to himself” is mani- 
fested in the thought of home and the longing for it. Want rekindles 
what his revelry had extinguished. See Blass on Acts xii. 11. 

Πόσοι μίσθιοι. . . περισσεύονται ἄρτων. There is no emphasis 
on ἄρτων in contrast to κερατίων : the contrast lies in their having 
plenty to eat. Godet sees the proselytes in these μίσθιοι. The 
word occurs in N.T. only here and ver. 19: in LXX Lev. xxv. 50; 
Job vii. 1; Tobit v. 11; Ecclus. vii. 20, xxxiv. 27, Xxxvil. II. 


Only in late Greek is περισσεύω trans. In N.T. both act. (xii. 15, xxi. 4) 
and pass. (Mt. xiii. 12, xxv. 29) are used in much the same sense, 


ἐγὼ δὲ λιμῷ ὧδε ἀπόλλυμαι. Comp. τῷ αἰσχίστῳ ὀλεθρῷ, λιμῷ 
τελευτῆσαι (Thue. 111. 59. 4). The ὧδε is after λιμῷ ἴῃ δὲ ΒΙ, 
before λιμῷ in DRU, ego autem hic fame pereo (Vulg.), while 
AEF etc. omit. The transfer to before λιμῷ caused it to be lost 
in ἐγὼ δέ, 

18. ἀναστὰς πορεύσομαι. Not mere Oriental fulness of descrip- 
tion (i. 39; Acts x. 20, xxii. 10). The ἀναστάς expresses his 
rousing himself from his lethargy and despair (Acts v. 17, ix. 6, 
18). 

εἰς τὸν οὐρανόν. “Against heaven.” This is not a rare use of 
eis: COMP. Xvil..\4.; Mt. xvi. 21; 1 Cor...vi.. 08; (vill, ἘΣ 15 
common in LXX and is found also in class. Grk. Comp. Pharaoh’s 
confession, Ἡμάρτηκα ἐναντίον Κυρίου τοῦ Θεοῦ ὑμῶν καὶ εἰς ὑμᾶς 
(Exod. x. 16); also Plat. Rep. iv. 396 A; Phedr. 242 C; Hat. 
i. 138. 2; Soph. O. C. 968. Filial misconduct is a sin utterly 
displeasing to God. But the eis does not mean “‘ crying to heaven 
for punishment,” himmedlschretend, which is otherwise expressed 
(Gen. iv. 10, XVili. 21). For ἁμαρτάνω ἐνώπιόν τινος comp. 1 Sam. 

1 ἐς These ‘husks’ are to be seen on the stalls in all Oriental towns, where 


they are sold for food, but are chiefly used for the feeding of cattle and horses, 
and especially for pigs” (Tristram, Wat, Hist. of B. p. 361). 





XV. 18-22.] JOURNEYINGS TOWARDS JERUSALEM 375 


vibe, xx. τ; Lobit ii. 3; Sudith v. 17; Sus. 23° The-sin is 
regarded as something to be judged by the person who re- 
gards it. 

κληθῆναι υἱός cov. By the father himself. What other people 
may call him is not in question. 

19. ὡς ἕνα τῶν μισθίων σου. This will be promotion from his 
present position. He asks it as a favour. 

20. ἀναστὰς ἦλθεν. The repentance is as real and decided as 
the fall. He prepares full confession, but no excuse; and, having 
made a good resolution, he acts upon it without delay. Here the 
narrative respecting the younger son practically ends. What 
follows (20-24) is mainly his father’s treatment of him; and it is 
here that this parable comes into closest contact with the two 
others. Every word in what follows is full of gracious meaning. 
Note especially ἑαυτοῦ, “his ow father,” αὐτοῦ μακρὰν ἀπέχοντος, 
ἐσπλαγχνίσθη, and δραμών. In spite of his changed and beggarly 
appearance, his father recognizes him even from a distance. 

ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ καὶ κατεφίλησεν αὐτόν. The 
exact parallel in Acts xx. 37 should be compared. Excepting Mk. 
iii. τὸ and the quotations Rom. xv. 3 and Rev. xi. 11, ἐπιπίπτειν 
is peculiar to Lk. in N.T. (i. 12; Acts vill. 16, x. 44, etc.), and he 
alone uses it in this sense: comp. Gen. xxxill. 4, xlv. 14, xlvi. 29. 
Latin texts vary much in rendering ἐπέπεσεν : cecidit (Vulg.), 
incubuit (ad Hier. ad Dam.), procidit (r), superjecit se (e). None 
of them marks the xata-in κατεφίλησεν, “kissed him tenderly,” 
deosculatus est. See on vii. 38, and comp. Tobit vil. 6; 3 Mac. 
v. 49. As yet the son has said nothing, and the father does net 
know in what spirit he has returned ; but it is enough that he das 
returned. ‘The father has long been watching for this. 


With the constr. αὐτοῦ ἀπέχοντος εἶδεν αὐτόν, for αὐτὸν ἀπέχοντα εἶδεν, 
comp. xii. 36. 


21. He makes his confession exactly as he had planned it: but 
it is doubtful whether he makes his humiliating request. The 
words ποίησόν με ὡς κιτιλ., are here attested by XB DU X; but 
almost all other MSS. and most Versions omit them. They may 
be taken from ver. 19, and internal evidence is against them. 
Augustine says, Von addit quod in illa meditatione dixerat, Fac 
me sicut unum de mercenariis tuis (Quest. Evang. il. 33). He 
had not counted on his father’s love and forgiveness when he 
decided to make this request; and now emotion prevents him 
from meeting his father’s generosity with such a proposal. But 
the servants are not present. They would not run out with the 
father. Not till the two had reached the house could the order to 
them be given. 

22. Ταχὺ ἐξενέγκατε. “Bring forth quickly”; cto proferte, 


376 THE GOSPEL ACCORDING TO S. LUKE [XV. 22-24, 


The father says nothing to his son; he continues to let his conduct 
speak for him. 


The ταχύ must be retained with δὲ BLX, Syr-Sin. Vulg. Boh. Aeth, 
Arm. Goth. D and other MSS. have ταχέως. 


στολὴν τὴν πρώτην. Not, “ἀές best robe,” still less “his former 
robe,” which without αὐτοῦ is scarcely possible; but, “the best 
that we have, the finest in the house.” Comp. Ezek. xxvii. 22. 
The στολή (στέλλω) was any long and stately robe, such as the 
scribes loved to promenade in (xx. 46), the /adar: Mk. xii. 38, 
xvi. 5; Rev. vi. 11, vil. Ὁ, 13; Esth. vi. 8,11; 1 Mac. x: 21; xivag: 
It is the common word for the liturgical vestments of Aaron: 
Exod. xxvill. 2, xxix. 21. Trench, Syz. 1.; D.B.? i. p. 808. 


The τήν before στολήν (D? R) has been inserted because of the τήν before 
πρώτην, for an epithet joined to an anarthrous noun is commonly itself 
anarthrous. But comp. Rom. ii. 14, ix. 30; Gal. iii, 21. 


δακτύλιον. Here only in N.T., but freq. in LXX and in classical 
writers. Comp. ἀνὴρ χρυσοδακτύλιος (Jas. 11. 2). We are probably 
to understand a signet-ring, which would indicate that he was a 
person of standing and perhaps authority in the house (Esth. 
lll, 10, vill. 2; Gen. xli. 42). The ὑποδήματα were marks of a 
freeman, for slaves went barefoot. None of the three things 
ordered are necessaries. The father is not merely supplying the 
wants of his son, who has returned in miserable and scanty 
clothing. He is doing him honour. The attempts to make the 
robe and the ring and the sandals mean distinct spiritual gifts are 
misapplied labour. 

23. θύσατε. Not “sacrifice” (Acts xiv. 13, 18; 1 Cor. x. 20), 
for the context shows that there is no thought of a thank-offering 
but “slay” for a meal (Acts x. 13, xl. 7; Jn. x. 10): it implies - 
rather more ceremony than the simple “kill.” 

τὸν μόσχον τὸν σιτευτόν. ‘There is only one, reserved for some 
special occasion. But there can be no occasion better than this. 
Comp. 1 Sam. xxviii. 24; Judg. vi. 25, 28 (A); Jer. xlvi. 21. With 
σιτευτός Comp. ἀπαίδευτος, γνωστός, θεόπνευστος, χωνευτός. 


εὐφρανθῶμεν. Excepting 2 Cor. ii. 2, this verb is always pass. in N.T., 
but with neut. meaning, ‘‘ be glad, be merry ” (xii. 19, xvi. 19; Acts vii. 41, 
etc. ). 


24. Note the rhythmical cadence of this refrain (24, 32), and 
comp. Exod. xv. 1,.21; Num. xxiii, xxiv.3 2 Sam: ajgzo=297- 
Carmine ust veteres in magno effectu (Beng.). There is probably 
no difference in meaning between the two halves of the refrain ; 
but νεκρός means “dead to me,” and ἀπολωλώς “lost to me.” 
Would the father speak to. the servants of his son’s being morally 





XV. 24-27.] JOURNEYiINGS TOWARDS JERUSALEM 377 


dead? Whereas he might well speak of one who had gone away, 
apparently for ever, as practically dead. And if we give a moral 
sense to νεκρός, why not to ἀπολωλώς (xix. 10; [Mt. xviii. r1])? 

Here the first part of the parable ends. The welcome which 
Jesus gave to outcasts and sinners is justified. The words καὶ 
ἤρξαντο εὐφραίνεσθαι should be given to ver. 25 rather than to ver. 
24. An interval elapses during which the father’s command is 
executed ; and then the banquet, which is the setting of the 
second part of the parable, begins. 

25-32. In the episode of the elder son the murmuring of the 
Pharisees is rebuked, and that in the gentlest manner. They are 
reminded that they are sons, and that to them of right belongs the 
first place. God and His gifts have always been accessible to 
them (ver. 31), and if they reject them, it is their own fault. But 
self-righteousness and exclusiveness are sinful, and may be as fatal 
as extravagance and licentiousness. 

25. ἐν dyp@. Doing his duty, but in no loving spirit. This 
explains why he was not present when his brother returned. 

συμφωνίας καὶ χορῶν. Performed by attendants, not by those at 
the banquet. Comp. Déscumbens de die inter choros et symphonias 
(Suet. Calig. xxxvii.). Neither word occurs again in N.T. In 
LXX χορός is freq. (Exod. xv. 20, xxxil. 19; Judg. xi. 34, etc.); 
συμφωνία (Dan. 111. 5, 10) is a musical instrument. D.Z.? art. 
“Dulcimer”; Pusey, Danie/, p. 29. There were some who under- 
stood symphonia in this passage to mean a musical instrument, for 
Jerome (42. xxi.) protests against the idea. It almost certainly 
means a band of players or singers, and probably fluteplayers (Polyb. 
XXVI. 10. 5, xxxl. 4. 8). 22. of Ant.” art. Symphonia. 

26. τῶν παίδων. Perhaps not the same as the δοῦλοι (ver. 22), 
who are occupied with the banquet. 


Vulg. has servz for both; Cod. Vercell. has gzerz for both ; Cod. Palat. 
has 22,672 for παῖδες and servi for δοῦλοι. No English Version distinguishes 
the two words, and RV. by a marginal note implies that the same Greek word 
is used. .C.G. art. ‘* Boy.” 


τί ἂν εἴη ταῦτα. ‘‘ What all this might mean.” Comp. Acts 
x. 17, and contrast Lk. xvill. 36, where there is no av. Here SAD 
omit ἄν. His not going in at once and taking for granted that 
what his father did was right, is ferzags an indication of a wrong 
temper. Yet to inquire was reasonable, and there is as yet no 
complaint or criticism. See second small print on i. 29. 


27. ὅτι. Recitative, and to be omitted in translation: see on i. 45 and 
vii. 16. Not, ‘‘ Because thy brother is come.” There is no hint that the 
servant is ridiculing the father’s conduct. 


ὑγιαίνοντα. Not to be taken in a moral sense, about which the 
servant would give no opinion, but of bodily health. The house 


378 THE GOSPEL ACCORDING TO 5. LUKE [XV. 27-80, 


hold knew that the father had been anxious about his son’s safety. 
See on vii. ro, and comp. Tob. v. 21. For ἀπέλαβεν of “ receiving 
back” comp. Vi. 34. 

28. ὠργίσθη δὲ καὶ οὐκ ἤθελεν. Note the characteristic δὲ καί 
here and ver. 32 (see on iii. 9), and the change of tense: the 
unwillingness to go in was a state which continued. Hence 
the father’s entreaties continue also (παρεκάλει). He treats both 
sons with equal tenderness: the ἐξελθών here is parallel to δραμών 
In ver. 20. 

The reading ἠθέλησεν (A L P Q RX) arose from a wish to harmonize the 
tenses. The reading οὖν (P QT A) instead of δέ (§ A Β Ὁ LR X) is followed 


in Vulg. (pater ergo zllius) and AV. (‘‘ therefore came his father out”): but 
it is a correction for the sake of smoothness. Lat. Vet. either vero or autem. 


29. τοσαῦτα ἔτη δουλεύω σοι. His view of his relation to his 
father is a servile one. With τοσαῦτα comp. Jn. xii. 37, ΧΧΙ. II. 

οὐδέποτε ἐντολήν σου παρῆλθον. The blind self-complacency of 
the Pharisee, trusting in his scrupulous observance of the letter of 
the Law, is here clearly expressed. This sentence alone is strong 
evidence that the elder brother represents the Pharisees rather 
than the Jewish nation as a whole, which could hardly be supposed 
to make so demonstrably false a claim. For παρῆλθον in the sense 
of ‘neglect, transgress,” see on Xi. 42. 

ἐμοὶ οὐδέποτε ἔδωκας ἔριφον. ‘The pronoun first with emphasis: 
“Thou never gavest me a kid,”—much less a fatted calf. He is 
jealous, and regards his father as utterly weak in his treatment of 
the prodigal; but what specially moves him is the injustice of it 
all. His own unflagging service and propriety have never been 
recognized in any way, while the spendthrift has only to show 
himself in order to receive a handsome recognition. 


Both here and Mt. xxv. 32, B has ἐρίφιον for ἔριφος. Here the diminutive _ 
has point. In LXX ἔριφος prevails. 


ἵνα μετὰ τῶν φίλων pou edppavOd. He does not see that he is 
exhibiting much the same spirit as his brother. He wants to have 
his father’s property in order that he may enjoy himself apart from 
him. 

80. ὁ υἱός σου οὗτος. Contemptuous: “This precious son of 
yours.” He will not say “my brother.” 

μετὰ πορνῶν. ‘This is mere conjecture, thrown out partly in con- 
trast to pera τῶν φίλων pov (who of course would be respectable), 
partly to make the worst of his brother’s conduct. That it shows 
how Ae would have found enjoyment, had he broken loose, is not 
so clear. But although there is contrast between πορνῶν and τῶν 
φίλων pov, and between τὸν σιτευτὸν μόσχον and ἔριφον, there is 
none between ἔθυσας and ἔδωκας, as if the one implied more exertion 
and trouble than the other, and therefore more esteem. 











XV. 80-32. | JOURNEYINGS TOWARDS JERUSALEM 3279 


ἦλθεν. There is no bitterness in this, as if to imply that a 
stranger had come rather than a member of the family returned. 
Throughout the parable the prodigal is said to “come,” not to 
“return” (vv. 20, 27; comp. 18). But there may be bitterness in 
gov τὸν βίον. As the father had freely given the younger son his 
share, it would more fairly have been called τὸν βίον αὐτοῦ. 

81. Τέκνον. More affectionate than υἱέ, although the son had 
not said, “ Father.” Comp. 1]. 48, xvi. 25; Mt. xxi. 28; Mk. x. 24; 
2 Tim. ii. 1. 

σύ πάντοτες In emphatic contrast to the one who has been so 
long absent, and perhaps in answer to his own emphatic ἐμοΐ (ver. 
29). “What he is enjoying for this one day, ¢iou hast always 
been able to command.” But, like the Pharisees, this elder son 
had not understood or appreciated his own privileges. Moreover, 
like the first labourers in the vineyard, he supposed that he was 
being wronged because others were treated with generosity. 

πάντα τὰ ἐμὰ od ἐστιν. If he wanted entertainments he could 
always have them; the property had been apportioned: διεῖλεν 
αὐτοῖς τὸν βίον (ver. 12). 

Thus the first reproach is gently rebutted. So far from the 
elder son’s service never having met with recognition, the recogni- 
tion has been constant ; so constant that he had failed to take 
note of it. The father now passes to the second reproach,—the 
unfair recompense given to the prodigal. It is not a question of 
recompense at all; it is a question of joy. Cana family do other- 
wise than rejoice, when a lost member is restored to it Ὁ 

82. εὐφρανθῆναι δὲ καὶ χαρῆναι ἔδει. Note the emphatic order. 
“To be merry and be glad was our bounden duty.” The ev¢pav- 
θῆναι of the external celebration, the χαρῆναι of the inward feeling. 
The imperf. perhaps contains a gentle reproof: it was a duty which 
the elder son had failed to recognize. 

ὁ ἀδελφός σου οὗτος. The substitution of 6 ἀδελφός cov for 
ὃ vids pov, and the repetition of otros, clearly involve a rebuke: 
“this thy brother, of whom thou thinkest so severely. If I have 
gained a son, thou hast gained a brother.” 

Not the least skilful touch in this exquisite parable is that it 
ends here. We are not told whether the elder brother at last 
went in and rejoiced with the rest. And we are not told how the 
younger one behaved afterwards. Both those events were still in 
the future, and both agents were left free. One purpose of the 
parable was to induce the Pharisees to come in and claim their 
share of the Father’s affection and of the heavenly joy. Another 
was to prove to the outcasts and sinners with what generous love 
they had been welcomed. Marcion omitted this parable. 

XVI. 1-31. On the Use of Wealth. This is taught in two 
parables, the Unrighteous Steward (1-8) and the Rich Man and 


380 THE GOSPEL ACCORDING TO S. LUKE [XVL 


Lazarus (19-31). The intermediate portion is partly supplementary 
to the first parable (9-13), partly introductory to the second 
(14-18). The first 1s addressed to the disciples (ver. 1), but is 
felt by the Pharisees who heard it to apply to them (ver. 14). The 
second appears to be addressed directly to the Pharisees. Both of 
them teach that riches involve, not sin, but responsibility and peril. 
They are a trust rather than a possession; and the use made of 
wealth in this world has great influence upon one’s condition in 
the great Hereafter. The steward seems to illustrate the case of 
one who by a wise use of present opportunities secures a good con- 
dition in the future; while the rich man exhibits that of one who 
by misuse of his advantages here ruins his happiness hereafter. 

Attempts have been made to connect these two parables with 
the three which precede, and also with the three which follow. A 
connexion in fact with what precedes cannot be established. 
There is no clear intimation of a break, but there is intimation of 
a fresh start, which may or may not be upon the same occasion. 
But in ¢hought a connexion may be admitted. These two parables, 
like the previous three, are directed against special faults of the 
Pharisees. The former three combated their hard exclusiveness, 
self-righteousness, and contempt for others. These two combat 
their self-indulgence. It is still harder to establish a connexion in 
fact between these two and the three which follow ; but Edersheim 
thinks that the thought which binds all five together is righteous- 
ness. The five run thus: the Unrighteous Steward, the Unrighteous 
Owner (Dives), and the Unrighteous Judge; the Self-righteous 
Pharisee and the Self-righteous Servant (2. & T. ii. p. 264). 
Milligan gives a somewhat similar grouping (Zxfositor, August, 
1892, p. 114). 

1-8. § The Parable of the Unrighteous Steward. The difficulty 


of this parable is well known, and the variety of interpretations is - 


very great. A catalogue of even the chief suggestions would serve 
no useful purpose: it is sufficient to state that the steward has 
been supposed to mean the Jewish hierarchy, the tax-collectors, 
Pilate, Judas, Satan, penitents, S. Paul, Christ. Here again, there- 
fore, we have absolutely contradictory interpretations (see on xiv. 
33). But the difficulty and consequent diversity of interpretation 
are for the most part the result of mistaken attempts to make the 
details of the parable mean something definite. Our Lord Him- 
self gives the key to the meaning (ver. 9), and we need not go 
beyond the point to which His words plainly carry us. The 
steward, however wanting in fidelity and care, showed great prud- 
ence in the use which he made of present opportunities as a means 
of providing for the future. ‘The believer ought to exhibit similar 
prudence in using material advantages in this life as a means of 
providing for the life to come. If Christians were as sayacious 











XVI.1] JOURNEYINGS TOWARDS JERUSALEM 381 


and persevering in using wealth to promote their welfare in the 
next world, as worldly men are in using it to promote their in- 
terests here, the Kingdom of God would be more flourishing than 
it is. We may put aside all the details of the parable as mere 
setting. Every parable contains details which are not intended to 
convey any lesson, although necessary to complete the picture, or 
to impress it upon the memory. In this parable the proportion 
of such details is larger than in others. It should, however, be 
noticed that the steward provides for his future by means of goods 
which are not his own, but are merely entrusted to his care. The 
wealth out of which the Christian lays up treasure in heaven is in 
like manner not his own, but is held in trust. The method of the 
parable is very similar to that in the parable of the Unrighteous 
Judge (xviii.2). In both we have an argument ἃ fortiori. In that 
case the argument is, If an unrighteous judge will yield to the 
importunity of a stranger, how much more will a righteous and 
loving Father listen to the earnest prayers of His own children? 
Here the argument is, If an unrighteous steward was commended 
by his earthly master for his prudence in providing for his future 
by a fraudulent use of what had been committed to him, how 
much more will a righteous servant be commended by his heavenly 
Master for providing for eternity by a good use of what has been 
committed to him? But see the explanation given by Latham in 
Pastor Pastorum, pp. 386-398. The literature on the subject is 
voluminous and unrepaying. For all that is earlier than 1800 see 
Schreiber, Historico-critica explanationum parabole de improbo econ. 
descriptio, Lips. 1803. For 1800-1879 see Meyer-Weiss, p. 515, 
or Meyer, Eng. tr. p. 209. 

1. Ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητάς, For ἔλεγεν δέ of a new 
start in the narrative see xvili, 1. The meaning of the καί is 
that at this time He also said what follows, and it was addressed 
to the disciples. The latter would include many more than the 
Twelve. Note both δὲ καί (xv. 28, 32) and πρός. 

“AvOpwrds τις ἦν πλούσιος. The rich owner is almost as 
variously interpreted as the steward. The commonest explana- 
tion is God; but the Romans, Mammon, and Satan have also 
been suggested. Grave objections may be urged against all of 
these interpretations. It is more likely that the owner has no 
special meaning. We are probably to understand that he lived 
in the town while the steward managed the estate. Note the res. 

οἰκονόμον. Here he is a superior person to the one mentioned 
xii. 42. There the steward is a slave or freedman, left in charge 
of other slaves, corresponding on the whole to the Roman as- 
pensator or villicus. Here he is a freeman, having the entire 
management of the estate, a procurator. Comp. Si mandandum 
aliquid procuratori de agricultura aut imperandum villico est (Cic. 


382 THE GOSPEL ACCORDING TO S. LUKE [XVL 1-8, 


De Crat.i. 58. 249). But the procurator was often a slave, and 
perhaps in some cases was not superior to the disfensator or the 
villicus. See D. of Ant. ii. pp. 496, 957. Vulg. has wed/icus here 
and dispensator xii. 42 (where see note) and avcarius Rom. xvi. 23. 

διεβλήϑη αὐτῷ. This use of διαβάλλειν of hostile information 
presumably true is not common in class. Grk. It probably implies 
accusing behind a person’s back (Dan. 111. 8, vi. 24 (Theod.) ; 2 Mac. 
iii. 11; 4 Mac. iv. 1; Hdt. viii. r10. 1; Thue. iii. 4. 4); but evdra- 
βάλλειν is used Num. xxii. 22 of mere hostility. Eusebius (perhaps 
quoting Papias) says of the woman, who may be identical with the 
woman taken in adultery, διαβληθείσης ἐπὶ τοῦ κυρίου (A. 25. iii. 
39. 16). Vulg. here has diffamatus est; Beza, delatus est; Luther, 
der ward beriichtiget. ‘The ὡς by no means implies that the charge 
was false (Jas. 11. 9), but is in accordance with the best authors, 
who use it after κατηγορεῖν as well as after διαβάλλειν. The 
steward does not deny the charge. 

ὡς διασκορπίζων. Not guasi dissipasset (Vulg.), “that he had 
wasted” (AV.); but ‘“‘as wasting” or “as a waster of.” For τὰ 
ὑπάρχοντα αὐτοῦ see on viii. 3. The epithet τὸν οἰκονόμον τῆς 
ἀδικίας (ver. 8) does not refer to this culpable neglect and 
extravagance, but to the fraudulent arrangement with the creditors. 
Nevertheless there is no hint that his fraud was a new de- 
parture. 

2. φωνήσας αὐτόν. For φωνεῖν of summoning by a message 
comp. xix. 15; Jn. ix. 18, 24, xi. 28. 

τί τοῦτο ἀκούω περὶ cod; No emphasis on σοῦ, as if it meant 
‘“‘of thee among all people.” The question is taken in three ways. 
“What? do I hear this of thee?” 2. “‘What is this that I hear 
of thee?” (RV.). 3. “Why dolI hear this of thee?” Acts xiv. 
15, where τί ταῦτα ποιεῖτε; means, “Why do ye these things?” 
is in favour of the last. See Blass on Acts xiv. 15. 

ἀπόδος τὸν λόγον. ‘ Render the (necessary) account.” This is 
commonly understood of the final account, to prepare for the 
surrender of the stewardship. But it might mean the account to 
see whether the charge was true; and the use elsewhere in N.T. 
rather points to this (Mt. xii. 36; Acts xix. 40; Rom. xiv. 12; 
Heb. xiii. 17; 1 Pet. iv. 5). In that case the thought to be 
supplied is, “ἃ steward who cannot disprove charges of this kind 
is an impossibility.” The steward, knowing that he cannot dis- 
prove the charges, regards this demand for a reckoning as equivalent 
to dismissal. 


With the originally Ionic form δύνῃ (NBD P) contrast φάγεσαι and 
πίεσαι (xvii. 8). 


3. εἶπεν ἐν ἑαυτῷ. Not then and there, but when he thought 
the matter over afterwards. Comp. vil. 39, xvili. 4; Mt. ix. 3 














XVI. 3-8. ] JOURNEYINGS TOWARDS JERUSALEM 28,4 


Note the pres. ἀφαιρεῖται, “is taking away,” ze. what he is doing 
amounts to that. He does not say, “has taken away.” 

σκάπτειν οὐκ ἰσχύω. “I have not strength to dig.” Comp. 
σκάπτειν yap οὐκ ἐπίσταμαι (Aristoph. Aves, 1432). Only here and 
XVlii. 35 does ἐπαιτεῖν occur in N.T. Comp. Ps. ον]. 10; Ecclus. 
xl. 28. It means “to ask again and again, ask importunately,” and 
so “to beg for alms.” Soph. O.C.1364. Comp. προσαιτεῖν, Jn. ix. 8. 

4. ἔγνων. The asyndeton and the aor. express the suddenness 
of the idea: sadito consilium cepit (Beng.). This aor. is sometimes 
called aoristus tragicus. Burton, ὃ 45. The subject of δέξωνται 
is the debtors mentioned afterwards. See Blass on Acts xiii. 22. 

5. χρεοφιλετῶν. Comp. vii. 41; Prov. xxix. 13; Job xxxi. 37. 
They paid in kind, and the steward had sometimes received more 
from them than he had put down in the accounts. This time 
he makes the amount paid agree with the amount entered by 
reducing the amount paid. He thus curries favour with the 
debtors, and to some extent lessens the number of his manifest 
defalcations. ‘The covenants were kept by the steward; and he 
now hands to each debtor his written agreement,—A¢far σου τὰ 
ypappara,—in order that the debtor may reduce the amount which 
he covenanted to pay. The debtor gained on this last payment. 
The steward gained on the previous payments. 

6. βάτους: Here only in N.T. Comp. Aq. Sym. Theod. 
Is. v. 10 (where LXX has κεράμιον), and Jos. Anz. vill. 2.9. The 
bath was for liquids what the efah was for solids. It equalled 
about 8? gallons, being the μετρητής of Jn. 11. 6; and 100 bath 
of oil would probably be worth about #10. See Edersh. Hist. of 
J. NV. p. 283, ed. 1896. For καθίσας see on xiv. 28. 

7. κόρους. Here only in N. T. Comp. Lev. xxvii. 16; Num. 
xi. 32; Ezek. xlv. 13: Jos. Anz. xv. Ὁ. 2. The cor or homer=10 
ephahs = 30 seahs or σάτα (xiil. 21; Mt. xiii. 33). It equalled 
about 10 bushels, and 100 cor of wheat would be worth £100 to 
#120. But there is very great uncertainty about the Hebrew 
measures, for daa are vague and not always consistent. We are 
to understand that there were other debtors with whom the steward 
dealt in a similar manner; but these suffice as examples. The 
steward suits his terms to the individual in each case, and thus 
his arbitrary and unscrupulous dealing with his master’s property 
is exhibited. See Schanz, ad foc. Syr-Sin. omits “Take thy bill.” 


Both βάτος and κόρος are instances of Hebrew words which have assumed 
regular Greek terminations, See Kennedy, Sources of V.7. Grk. p. 44. 


8. τὸν οἰκονόμον τῆς ἀδικίας. These words are to be taken 
together, as rod μαμωνᾷ τῆς ἀδικίας shows. In both cases we 
have a characterizing genitive. Comp. κριτὴς τῆς ἀδικίας (xviii. 6). 
Win. xxx. 9. Ὁ; p. 254, xxxiv. 3. Ὁ, p. 297; Green, p. 90. 





384 THE GOSPEL ACCORDING TO 5. LUKE [XVI.8 


It is grammatically possible to take τῆς ἀδικίας after ἐπήνεσεν (4 Mac. 
i. 10, iv. 4); but in that case ὅτι φρονίμως ἐποίησεν would be very in- 
congruous. 


φρονίμως. ‘ Prudently, intelligently,” with a shrewd adjustment 
of means to ends. It is the man’s prompt savoir faire that is 
praised. Wic. has “prudently” from prudenter (Vulg.); but all 
other English Versions have ‘‘ wisely.” Some have erroneously 
concluded from this that the scrutiny of the accounts ended 
favourably for the steward; others that, although he did not 
escape detection, yet he was allowed to remain steward for his 
shrewdness. The original charge was not disproved, and the 
steward was dismissed. His master saw that in spite of this he 
had found friends and a home, and for this commended him. 
Comp. Syr. Lo, guexso, laudas qui heros fallunt? Chr. In loco 
ego vero laudo. Recte sane. Ver. Heaut. iii. 2.26. The adv. occurs 
here only in N.T., but φρόνιμος is common (xil. 42; Mt. vii. 24, 
x. 16, Xxlv. 45, etc.). 

ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου. ‘‘ He was justified in praising 
his shrewdness, because” ; or, “I cite this example of shrewdness, 
because.” This is the moral of the whole parable. Men of the 
world in their dealings with men like themselves are more prudent 
than the children of light are in their intercourse with one another. 
Worldly people are very farsighted and ready in their transactions 
with one another for temporal objects. The spiritually minded 
ought to be equally ready in making one another promote heavenly 
objects. “The sous of this world” occurs only here and xx. 34; 
but comp. Acts iv. 36; Mk. 11. 19. 


φρονιμώτεροι ὑπέρ. For this use of ὑπέρ comp. Heb. iv. 12; Judg. xi, 
25; 1 Kings xix. 4; Ecclus. xxx. 17; also παρά, 111. 13. 


τοὺς υἱοὺς τοῦ φωτός. We have viol φωτός, Jn. xii. 36; 1 Thes. 
v. 5; and τέκνα φωτός, Eph. v. 8; comp. 2 Thes. ii. 3. Is the 
expression found earlier than N.T.? Comp. i. 78, 11. 32; and see 
Lft. Zp. p. 74. Comp. also Lxoch cvili. 11; Deissmann, Lzd/e 
Studies, p. 163. 

εἰς Thy γενεὰν τὴν ἑαυτῶν. Not, “zz their generation,” but, 
“ towards their own generation” ; erga tdem sentientes; im Verkehr 
mit thres Gleichen. ‘Yhe clause belongs to both οἱ υἱοὶ τ. αἰῶνος 
τούτου and τοὺς υἱοὺς τ. φωτός, not to the former only. The 
steward knew the men with whom he had to deal: they would 
see that it was to their own interest to serve him. The sons of 
light ought to be equally on the alert to make use of opportunities. 


Vulg. has 2m generatione sua; but Cod. Palat. reads em seculum istut, 
which respects the εἰς, while it misrepresents ἑαυτῶν. 


9-14. Comments respecting the Parable and its Application, 
which are still addressed to the disciples. To prevent possible 





XVI. 9.]  JOURNEYINGS TOWARDS JERUSALEM 385 


misunderstanding owing to the commendation of a dishonest 
servant, Christ here insists upon the necessity of fidelity in dealing 
with worldly possessions. He shows clearly that it is not the 
dishonesty of the steward which is commended as an example, 
but his prudence in using present opportunities as a means of 
providing for the future. 

9. Kai ἐγὼ ὑμῖν λέγω. “And J say to you,” or “TZ also say 
to you”; balancing what the master said to the sfeward. ‘The 
disciples ought to earn similar commendation in spiritual matters. 


Here, as in ii. 48 and Acts x. 26, the correct reading seems to be καὶ 
ἐγώ: but almost everywhere else κἀγώ is right (xi. 9, xIx. 23, XX. 3, XXIl. 
29, etc.). So also κἀμοί and κἀμέ rather than καὶ ἐμοί and καὶ ἐμέ. Greg. 
Proleg. p. 96. 


ἑαυτοῖς ποιήσατε φίλους. The pronoun stands first with 
emphasis. “In your own interest make friends.” The friends 
are those in need, who are succoured by the benevolent use of 
wealth, and show their gratitude by blessing their benefactors and 
praying for them. The poor are the representatives of Christ 
(Mt. xxv. 40), and it is well worth while having them as friends. 
Comp. 1 Tim. vi. 10. Mammon is not personified here as it is 
in ver. 13. Comp. μὴ ἔπεχε ἐπὶ χρήμασιν ἀδίκοις (Ecclus. v. 8). 
The word appears to mean “‘ that which is trusted in.” Lucrum Punice 
mammon dicitur (Aug. De Serm. Dom. in Monte, ii. 14. 47). But although 
found in Punic it is of Syrian origin and was in use in the Targums. The 
expression occurs in the Book of Enoch: ‘‘ Our souls are satisfied with ¢he 
mammon of unrighteousness, but this does not prevent us from descending 
into the flame of the pain of Sheol” (Ixiii. 10), There are rabbinical sayings 
which are ukin to what Jesus here says: e.g. that ‘‘alms are the salt of 
riches,” and that ‘‘the rich help the poor in this world, but the poor help the 
rich in the world to come.” See Schcettg. i. p. 299; Herzog, PRE.* art. 
Mammon. The spelling μαμμωνᾶς, with double μ, is not correct, 


ἵνα ὅταν ἐκλίπῃ δέξωνται ὑμᾶς. Here, as in xiv. το, the ἵνα, 
if it expresses purpose and not result, refers to Christ’s purpose 
‘in giving this advice rather than to that of the disciples in follow- 
ing it. ‘ When it shall fail” means when the wealth shall have 
come toanend. The subject of ἐκλίπῃ [5 6 μαμωνᾶς. The read- 
ing ἐκλίπητε or ἐκλείπητε would mean “when ye die” (Gen, 
Paves ΣΠῚ 21: ΒΒ Civ. 20; Jer. xii. (xlix.))17, 22; Tobit xiv. ΣῈ; 
Wisd. v. 13). In either case the verb is intrans. No acc. is to be 
understood. Comp. Ps. So/. 111. 16, xvii. 5. 


The evidence although somewhat confused, is quite decisive for the sing. 
ἐκλίπῃ or ἐκλείπῃ (N* AB* DL RXII etc., Syr. Boh. Arm. Aeth.) as 
against the plur. ἐκλίπητε or ἐκλείπητε (F RUT AA εἰς. etc., Vulg. Goth.) 
Wordsw. is almost alone in defending ἐκλίπητε. Sadler represents the choice 
as between “‘ye fail” and ‘‘ ¢hey fail.” 


δέξωνται. This may be impersonal, like αἰτοῦσιν in xii. 20. 
25 


386 THE GOSPEL ACCORDING TO S. LUKE [XVI. 9-12, 


But possibly the φίλοι are to be understood as procuring the 
reception: gui eos introducant in tabernacula xterna, gui necesst- 
tatibus suis terrena bona communicaverint (Aug. Quest. Evang. 
ii. 34); Or again, as giving them a welcome when they enter. Comp. 
the use of δέχεσθαι ix. 5, 48; Jn. iv. 45. 

εἰς τὰς αἰωνίους σκηνάς. The emphasis is on αἰωνίους, “into 
the eferna/ tabernacles,” in contrast to the uncertain and transitory 
houses of the debtors (ver. 4). The steward secured a home for 
a time; but a wise use of opportunities may secure a home for 
eternity. In 5 Esdras ii. 11 God is represented as promising to 
Israel, dabo ets tabernacula xterna, que preparaveram illis (Fritzsche, 
p. 643). Some such idea Peter seems to have had in his mind 
at the Transfiguration (ix. 33). The combination of “eternal” 
with “‘tabernacles” is remarkable, because σκηναί is commonly 
used of dwellings which are very temporary. 

10. We have here a general principle which is capable of 
application in a variety of spheres. The reference to the parable 
is less direct than in ver. 9. 

ἐν ἐλαχίστῳ. ‘In very little” rather than ‘in that which is least.” 
Comp. xix. 17. We find in Irenzeus, Sz 2% modico fideles non futstis, quod 
magnum est guts dabit vobis (ii. 34. 3), which is probably a loose quotation 
of Lk. made from memory. In the so-called 2 Ep. Clem. Rom. we have a 
similarly fused citation: ef τὸ μικρὸν οὐκ ἐτηρήσατε, τὸ μέγα τίς ὑμῖν δώσει ; 
λέγω γὰρ ὑμῖν ὅτι ὁ πιστὸς ἐν ἐλαχίστῳ καὶ ἐν πολλῷ πιστός ἐστιν (ν]111.), 
which some suppose to have come from an apocryphal gospel, and others to 
be the source used by Irenzeus. Comp. Hippol. Her. x. 29, ἵνα ἐπὶ τῷ 
μικρῷ πιστὸς εὑρεθεὶς καὶ τὸ μέγα πιστευθῆναι δυνηθῇς. All three are probably 
reminiscences of Lk. Comp. Mt. xxv. 21, 23. 


11. τῷ ἀδίκῳ μαμωνᾷ. Obviously this means the same as the 
μαμωνᾶ τῆς ἀδικίας, 1.6. the wealth which is commonly a snare and 
tends to promote unrighteousness. Some, however, make τῷ 


ἀδίκῳ balance τὸ ἀληθινόν, and force ἄδικος to mean “ deceitful,” 


and so ‘‘false” wealth, which is impossible. 

τὸ ἀληθινόν. That which is a real possession, genuine wealth. 
We are not to supply μαμωνᾶ, which is masc. Heavenly riches 
would not be called “mammon.” It is clear that this is parallel 
to πολλῷ in ver. 10, as ἀδίκῳ μαμωνᾷ to ἐλαχίστῳ, and that this 
genuine wealth means much the same as the “ten cities” (xix. 
17). The connexion between πιστοί and πιστεύσει, “trusty” and 
“entrust,” is perhaps not accidental. Neither Latin nor English 
Versions preserve it. Cran. has the impossible rendering, ‘‘ who 
wyll beleve you in that whych is true.” 

12. ἐν τῷ ἀλλοτρίῳ. Earthly wealth is not only trivial and 
unreal ; it does not belong to us. It is ours only as a loan and 
a trust, which may be withdrawn at any moment. Heavenly 
possessions are immense, real, and eternally secure. With οὐκ 
ἐγένεσθε, “γε did not prove to be,” comp. γεγονέναι (x. 36). 














XVI. 195-14} JOURNEYINGS TOWARDS JERUSALEM 387 


τὸ ὑμέτερον τίς δώσει ὑμῖν; “ Who will give you (in the world 
to come) that which is entirely your own,” your inheritance, “the 
kingdom prepared for you from the foundation of the world” 
(Mt. xxv. 34). The case sketched in these three verses (10-12) 
is that of a wealthy owner who educates his son for managing the 
estate to which he is heir, and proves his fitness for it by allow- 
ing him to have control of something that is of little value except 
as an instrument for forming and discerning character. If the 
son proves faithless in this insignificant charge, he is disinherited. 
ll y a la une admirable conception du but de la vie terrestre et 
méme de Textstence de la matitre (Godet). 


It seems to be impossible to make satisfactory sense of the notable 
reading τὸ ἡμέτερον, attested by B Land Origen, and to some extent by 
Tertullian, who has meum (Adv. Marc. iv. 33): ¢i1 also have meum, and 
157 has ἐμόν, Almost all other witnesses (NADPRXITAATI etc., 
Versions, Cypr. Cyr-Alex. etc.) have τὸ ὑμέτερον, which, however, would be 
an inevitable correction, if τὸ ἡμέτερον were genuine. 


18. This verse forms a natural conclusion to the comments 
on the parable; and, if it was uttered only once, we may believe 
that this is its original position, rather than in the Sermon on the 
Mount, where it is placed by Mt. (vi. 24). So Schanz, Weiss. 

Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν. ‘No domestic 
can de a slave to two masters”: comp. Jas. iv. 4. To bea 
servant to two masters is possible, and is often done. But to be 
at the absolute disposal of two masters is not possible. The 
force of δουλεύειν must be preserved, and the special meaning of 
οἰκέτης is also worth noting. 

ἢ ἑνὸς ἀνθέξεται. The omission of the article makes very little 
difference: ‘one or other of the two.” As the second clause is 
less strong than the first, the 7 may be understood in the sense 
of “or at least he will hold on to”—so as to stand by and 
support. 

οὐ δύνασθε. It is morally impossible, for each claims undivided 
service. Mammon is here personified as a deity, devotion to 
whom is shown in “covetousness which is idolatry” (Col. ili. 5). 
No vice is more exacting than avarice. D.C.G. art. ‘‘Covetousness.” 

14-18. Introduction to the Parable of the Rich Man and 
Lazarus. 

14. Ἤκουον δὲ ταῦτα πάντα. This shows that the occasion is 
the same; but the scoffs of the Pharisees diverted Christ’s words 
from the disciples (ver. 1) to themselves. Note the πάντα. 

φιλάργυροι ὑπάρχοντες. Avarice was their constant character- 
istic: for the verb see on vili. 41 and xxiil. 50. The adj. occurs 
2 Tim. iii. 2 and nowhere else in bibl. Grk., but is quite classical. 
2 Mac. x. 20 we have φιλαργυρεῖν. The covetousness of 
the Pharisees is independently attested, and they regarded their 


388 THE GOSPEL ACCORDING TO 5. LUKE [XVI. 14, 15, 


wealth as a special blessing for their carefulness in observing the 
Law. Hence their contempt for teaching which declared that 
there is danger in wealth, and that as a rule it promotes un- 
righteousness. ‘They considered themselves an abiding proof of 
the connexion between riches and righteousness: moreover, they 
had their own explanation of the reason why a Rabbi who was 
poor declaimed against riches. Comp. xx. 47. 


ἐξεμυκτήριζον. ‘Turned up the nose (μυκτήρ) at”: xxiii. 35; Ps. ii. 4, 
xxxlv. 16. Here derzdebant (f), inridebant (a), subsannabant (d). In class. 
Grk. μυκτηρίζειν is more usual: Gal. vi. 7; 2 Kings xix. 21; Pr. i. 30; 
Is. xxxvii. 22; Jer. xx. 7. In medical writers it means ‘‘ bleed at the nose.” 


15. ἐνώπιον τῶν ἀνθρώπων. This is the emphatic part of the 
statement. The Pharisees succeeded in exhibiting themselves as 
righteous persons zm the judgment of men; but God’s judgment 
was very different. Comp. Mt. vi. 2, 5, 16, xxiii. 5, 6, 7, 25. 

ὁ δὲ Θεὸς γινώσκει τὰς καρδίας. The use of γινώσκειν, which 
commonly implies the acquisition of knowledge, rather than 
εἰδέναι, is remarkable. We find the same word used of Christ, 
even where the knowledge must have been supernatural (Jn. ii. 
24, 25, X. 14, 27, xvil. 25). The exact antithesis would have been, 
“but before God ye cannot justify yourselves.” This, however, 
would have implied that there were no Pharisees who were not 
hypocrites: that God reads their hearts is true in all cases. 
Comp. 6 δὲ Θεὸς ὄψεται εἰς καρδίαν (1 Sam. xvi. 7), and again, 
πάσας καρδίας ἐτάζει κύριος Kal πᾶν ἐνθύμημα γινώσκει (1 Chron. 
XXVili. 9). 

ὅτι τὸ ἐν ἀνθρώποις ὑψηλόν. We must understand something 
before ὅτι: “Βυΐῖ God knoweth your hearts [and He seeth not as 
man seeth], because that which is exalted in the eyes of men,” 
etc. For this use of ἐν comp. 1 Cor. xiv. 11, and perhaps Jude 1: ~ 
it is clear that ἐν ἀνθρώποις = ἐνώπιον τῶν ἀνθρώπων above. Comp. 
Job:x.4 5 1 Sam. xvi. ἡ. 

βδέλυγμα. Here only in N.T. in the general sense of an 
abomination: comp. Gen. xlii. 31, xlvi. 34. Elsewhere (Mt. 
xxiv. 15; Mk. xiil. 14; Rev. xvii. 4, 5, xxi. 27) of the special 
abominations of idolatry: comp. 1 Kings xi. 5, 33, xx. 26; 2 Kings 
xvi. 3, xxi. 2. The word belongs to Hellenistic Greek, and is very 
freq. in LXX. It meant originally that which greatly offends the 
nostrils, and it is very much in excess of the usual antithesis to 
ὑψηλόν, Viz. ταπεινόν. See Suicer, s.v.; D.C.G. “ Abomination,” 


16-18. The discourse has been so greatly condensed that the connecting 
links have been lost. It is possible that the connexion is something of this kind. 
‘* To be justified before God is all the more necessary now when the Kingdom 
of God among men is being founded. The Law has been superseded. Its types 
have been fulfilled, and its exclusiveness is abolished: everyone now can force 
his way to salvation. But the mora/ principles of the Law are imperishable: 





XVI. 15-18.] JOURNEYINGS TOWARDS JERUSALEM 5380 


you cannot abolish them. And thus your frequent divorces violate the spirit of 
the Law.” Others regard ver. 18 as symbolical. ‘‘ You and those whom you 
instruct are wedded to the Divine revelation, and if you desert it for anything 
else you are guilty of spiritual adultery.” But in that case what meaning can 
the second clause have? How can anyone commit spiritual adultery by accept- 
ing the revelation which the Jews rejected? See on ver. 18 for another attempt 
at a parabolic interpretation. 


16. ‘O νόμος καὶ ot προφῆται. A common expression for the 
O.T. Dispensation. It may point to a time when the Hebrew 
Canon consisted only of the Law and the Prophets (Mt. v. 17, 
Vii. 12, xxil. 40; Acts ΧΙ]. 15, xxviii. 23). See Ryle, Canon of O.T. 
p- ττὸ: 

μέχρι ᾿Ιωάνου. We supply ἦσαν: “they existed and had 
authority until John.” 


This is the only passage in which μέχρι is found preceding a vowel; else- 
where μέχρις is used (Mk. xiii. 30; Heb. xii. 4). See on ἄχρι, i. 20. 


πᾶς εἰς αὐτὴν βιάζεται. ‘Every one forces his way into it,”— 
perhaps not always in the right spirit. See Hort, /udazstic 
Christianity, p. 26. The πᾶς is to be noticed: the Jew has no 
longer any exclusive rights. Here βιάζεται is mid. according to 
class. usage: in Mt. xi. 12 it is pass.—“ the Kingdom of God is 
forced, taken by storm.” Deissmann, ible Studies, p. 258. 

17. Εὐκοπώτερον. See on v. 23. The δέ which follows it is 
“But” (RV.), net “And” (AV.). Many English Versions omit 
the conjunction. Aacilius est autem (Vulg.). 

κερέαν. Ainime litere minimus apex, 1.6. one of the little horns 
(κέρας) Or minute projections which distinguish Hebrew letters, 
otherwise similar, from one another. There are several Jewish 
sayings which declare that anyone who is guilty of interchanging 
any of these similar letters in certain passages in O.T. will destroy 
the whole world. Wetst. on Mt. v. 18; Schoettg. i. p. 29; Edersh. 
PACED A Pp: (5379 530° 


For the form κερέα = κεραία comp. ii. 13, and see WH. ii. App. p. 151. 
Marcion read τῶν λόγων μου, or τῶν λόγων τοῦ Κυρίου, instead of τοῦ νόμου. 
The reading has no support ; and μίαν κερέαν is more applicable to the written 
law than to the as yet unwritten words of Christ. See Tert. dav. JJarcion, 
iv. 33, and contrast Lk. xxi. 33. 


πεσεῖν. ‘To fall to the ground” as devoid of authority: 
comp. Rom. ix. 6?; 1 Cor. xiii. 8. The moral elements in the Law 
are indestructible, and the Gospel confirms them by giving them a 
new sanction. 


18. Perhaps this introduces an example of the durability of the moral law in 
spite of human evasions. Adultery remains adultery even when it has been 
legalized, and legalized by men who jealously guarded every fraction of the 
letter, while they flagrantly violated the spirit of the Law. ‘‘ Because he hath 
found some unseemly thing in her” (Deut. xxiv. 1), was interpreted with such 


390 THE GOSPEL ACCORDING TO 5. LUKE [XVI 18, 


frivolity, that Hillel is said to have taught that a man might divorce his wife for 
spoiling the dinner. Comp. Mk. x. 11, 12 and Mt. ν. 32 for other statements 
of Christ’s doctrine. Mt. v. 32 states the one exception. 

It is very forced to take the whole utterance as a parable. ‘‘It is spiritual 
adultery to cast off all the obligations of the Law; and it is also spiritual 
adultery to maintain all those obligations which have been rescinded by the 
Gospel.” But this does not fit the wording; and, if it did, would it have been 
intelligible to those who heard it? According to this explanation the wife 
unlawfully put away = those elements in the Law which are eternal ; and the 
divorced wife unlawfully married to another man = those elements of the Law 
which are obsolete. But in the parable (if it be a parable) we have not two 
women but one. It is better to take the words literally, and leave the connexion 
with what precedes undetermined. 


19-31. § The Parable of the Rich Man and Lazarus; in two 
scenes, one on earth (19-22) and the other in Hades (23-31). It 
continues the lesson respecting the right employment of earthly 
possessions. The unjust steward showed what good results may 
follow from a wise use of present advantages. The rich man shows 
how disastrous are the consequences of omitting to make a wise 
use of such things. This second parable illustrates in a marked 
way some of the utterances which precede it. ‘That which is 
exalted among men” describes the rich man in his luxury on earth. 
“An abomination in the sight of God ” describes him in his misery 
in Hades. “It is easier for heaven and earth to pass away, than 
for one tittle of the law to fail,” shows that Moses and the Prophets 
still avail as the teachers of conduct that will lead a man to 
Abraham’s bosom rather than to the place of torment. There is 
no taint of “ Ebionitic heresy” in the narrative. It emphasizes the 
dangers of wealth; but it nowhere implies the unlawfulness of 
wealth. (See Milligan, 4 Group of Parables, in the Expositor for 
September 1892, p. 186.) It is not suggested that the rich man 
ought to have renounced his riches, but that he ought not to have 
found in riches his highest good. He ought to have made his 
earthly possessions a means of obtaining something much higher 
and more abiding. Out of this mammon, which in his case was 
unrighteous mammon, he might have made Lazarus and others his 
“friends,” and have secured through them eternal tabernacles. 
His riches were “ ἀΐς good things,” the only good things that he 
knew ; and when he lost them he lost everything. ‘* What doth it 
profit a man, to gain the whole world, and forfeit his life?” There 
is no reason for supposing that the second half of the parable is a 
later addition, or that it is the only part which has a meaning. It 
is when both are combined that we get the main lesson,—that to 
possess great wealth and use it solely for oneself, without laying up 
treasure in heaven, is fatal. 


The parable is sometimes understood quite otherwise. Lazarus is the Jewish 
people, ill-treated by earthly powers, such as the Romans and their underlings ; 
and Dives and his five brothers are the Herods: (1) Herod the Great, 














XVI. 19, 20.] JOURNEYINGS TOWARDS JERUSALEM 391 


(2) Archelaus, (3) Philip, (4) Antipas, (5) Agrippa 1., (6) Agrippa 11. Father, 
sons, and grandsons are thus all put together as brothers for simplification. It 
is a natural consequence of such an interpretation as this that the parable is 
assumed to be the invention of a later age, and to have been wrongly attributed 
to Christ. It is difficult to believe that He could have wished to suggest any 
such meaning.! Moreover, this interpretation destroys the connexion with the 
context, 


19. ΓΑνθρωπος δέ tis ἦν πλούσιος. “Now a certain man was 
rich” is less probable than “‘ Now there was a certain rich man”: 
comp. ver. 1, ΧΙ. 11. Note the rus. 

πορφύραν kat βύσσον. The former for the upper garment, the 
latter for the under. Both were very costly. The former means 
first the murvex, secondly the dye made from it (1 Mac. iv. 23), and 
then the fabric dyed with it (Mk. xv. 17, 20). Similarly, βύσσος is 
first Egyptian flax, and then the fine linen made from it (Exod. 
XXV1. I, 31, 36; Ezek. xvi. 10, xxvii. 7). The two words are com- 
bined Prov. xxxi. 22: comp. Rev. xviil. 12, 16. For εὐφραινόμενος 
comp. Xll. 19, XV. 23, 29: λαμπρῶς occurs nowhere else in bibl. 
Grk. 

20. ὀνόματι Λάζαρος. For ὀνόματι see on v. 27: the expression 
is freq. in Lk. Nowhere else does Christ give a name to any 
character in a parable. That this signifies that the name was 
“written in heaven,” while that of the rich man was not, is far- 
fetched. ‘Tertullian urges the name as proof that the narrative is 
not a parable but history, and that the scene in Hades involves his 
doctrine that the soul is corporeal (De Animé, vii.).? It is possible 
that the name is a later addition to the parable, to connect it with 
Lazarus of Bethany. He was one who “went to them from the 
dead,” and still they did not repent. As he was raised from the 
dead just about this time, so far as we can determine the chrono- 
logy, there may be a reference to him. But it is more probable 
that the name suggests the helplessness of the beggar; and some 
name was needed (ver. 24). Tradition has given the name Nineuis 
to the rich man. The theory that the story of the raising of 
Lazarus has grown out of this parable is altogether arbitrary. 

ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ. Not “had been flung at his 
gate,” as if contemptuous roughness were implied. In late Greek 
βάλλειν often loses the notion of violence, and means simply “ lay, 
place”: ‘vy: 37; Jn. v. ἢ, xii. 6, xviil. 11, Xx. 25, 27, xxL.6; Jas. 
ii. 3; Num. xxii. 38. By πυλῶνα is meant a large gateway or 
portico, whether part of the house or not (Acts x. 17, xil. 14; Mt 
xxvi. 71; 2 Chron. iii. 7; Zeph. ii. 14). It indicates the grandeur 
of the house. 


1 Jésus se serait-il abaissé ἃ de pareilles personalités ? asks Godet, with some 
reason, 

2 Ambrose also takes it as history: Marratio magis quam parabola videtur, 
quando etiam nomen exprimitur (Migne, xv. 1768). 





392 THE GOSPEL ACCORDING TO S. LUKE [XVI. 20-22, 


et\kwpévos. The verb occurs here only in bibl. Grk., but is 
common in medical writers, especially in the pass., “be ulcerated.” 


The irregular augment, instead of the usual ἡλκωμένος, is well attested 
here, and perhaps arose from analogy with ἕλκω. Comp. κατειργάσατο (Rom. 
xv, 18). WH. ii. App. p. 161; Greg. Pro/eg. p, 121. Syr-Sin. omits. 


21. ἐπιθυμῶν χορτασθῆναι. This does not imply (Iren. ii. 34. 1) 
that his desire was not gratified. His being allowed to remain 
there daily, and his caring to remain there daily, rather indicates 
that he did get the broken meat. He shared with the dogs (Mk. 
vii. 28). But perhaps it does imply that what was given to him did 
not satisfy his hunger. Some authorities insert from xv. 16 καὶ 
οὐδεὶς ἐδίδου αὐτῷ, et nemo illt dabat, which even asa gloss seems to 
be false. 

The silence of Lazarus throughout the parable is very im- 
pressive. He never murmurs against God’s distribution of 
wealth, nor against the rich man’s abuse of it, in this world. And 
in Hades he neither exults over the change of relations between 
himself and Dives, nor protests against being asked to wait upon 
him in the place of torment, or to go errands for him to the visible 
world. 

ἀλλὰ καὶ ot κύνες. ‘‘ Nay, even the dogs.” This shows his 
want and his helplessness. Not only was his hunger unsatisfied, 
but even the dogs came and increased his misery. He was scantily 
clad, and his sores were not bound up; and he was unable to drive 
away the unclean dogs when they came to lick them. The sugges- 
tion that the dogs were kinder to him than the rich man was, is 
probably not intended ; although the main point of vz. 20, 21 is to 
continue the description of Dives rather than to make a contrast 
to him. Here was a constant opportunity of making a good use 
of his wealth, and he did not avail himself of it. 


ἐπέλειχον. ‘* Licked the surface of.” Here only in bibl. Greek. The 
reading αἀπέλειχον has very little authority. For ἀλλὰ καί comp. xii. 7, 
XXiv. 22. 


22, This verse serves to connect the two scenes of the parable. 
The reversal of the positions of the two men is perhaps intimated 
in the fact that Lazarus dies first. The opportunity of doing good 
to him was lost before the rich man died, but the loss was not 
noticed. 

ἀπενεχθῆναι αὐτόν. ‘‘ His soud was carried,” a loco alieno in 
patriam. Clearly we are not to understand that what never hap- 
pened to anyone before happened to him, and that body and soul 
were both translated to Hades. In saying that he died (ἀποθανεῖν) 
the severance of soul and body is implied. And the fact that his 
burial is not mentioned is no proof that it is not to be understood. 








XVI. 22, 23.] JOURNEYINGS TOWARDS JERUSALEM 393 


Jesus would scarcely have shocked Jewish feeling by the revolting 
idea that close to human habitations a corpse was left unburied. 
In each case the feature which specially characterized the death is 
mentioned. See Aug. De Civ. Det, xxi. το. 2. 

ὑπὸ τῶν ἀγγέλων. The transition was painless and happy. A 
Targum on Cantic. iv. 12 says that the souls of the righteous are 
carried to paradise by Angels. Comp. the λειτουργικὰ πνεύματα 
of Heb. i. 14 and the ἄγγελοι λειτουργοί of Philo. But 22 zs no 
purpose of the parable to give information about the unseen world. 
The general principle is maintained that bliss and misery after 
death are determined by conduct previous to death; but the 
details of the picture are taken from Jewish beliefs as to the con- 
dition of souls in Sheol, and must not be understood as con- 
firming those beliefs. ‘The properties of bodies are attributed to 
souls in order to enable us to realize the picture. 

eis τὸν κόλπον ᾿Αβραάμ. This is not the objective genitive, 
“the bosom which contained Abraham,” but the subjective, 
“that in which Abraham received Lazarus.” Comp. Mt. vii. 11. 
Lazarus in Sheol reposes with his head on Abraham’s breast, as a 
child in his father’s lap, and shares his happiness. Comp. Jn. 
i 18. The expression is not common in Jewish writings; but 
Abraham is sometimes represented as welcoming the penitent into 
paradise. Edersh. Z. & 7. ii. p. 280. Comp. οὕτω yap παθόντας 
(v.2. θανόντας) ἡμᾶς ABpadp καὶ ᾿Ισαὰκ καὶ Ἰακὼβ ὑποδέξονται (4 Mac. 
ΧΙ, 17). Such expressions as “go to one’s fathers” (Gen. 
xv. 15), “116 with one’s fathers” (Gen. xlvii. 30), “be gathered to 
one’s fathers” (Judg. ii. 10), and “sleep with one’s fathers” 
(x Kings i. 21), apply to death only, and contain no clue as to the 
bliss or misery of the departed. ‘‘ Abraham’s bosom” does con- 
tain this. It is not a synonym for paradise; but to repose on 
Abraham’s bosom is to be in paradise, for Abraham is there (Jn. 
viii. 56: Diptychs of the Dead in the Liturgy of S. James). 

καὶ ἐτάφη. It is not the contrast between the magnificence of 
his funeral (of which nothing is stated) and the /ack of funeral for 
Lazarus (of which nothing is stated) that is to be marked, but the 
contrast between mere burial in the one case and the ministration 
of Angels in the other. 


Some authorities seem to have omitted the καί before ἐν τῷ ἅδῃ and to 
have joined these words with ἐτάφη. Vulg. has e¢ sepultus est in inferno: 
elevans autem oculos suos. Aug. has both arrangements. Comp. Jn. 
xiii. 30, 31 for a similar improbable shifting of a full stop in some texts. 
Other examples Greg. Proleg. p. 181. 


28. καὶ ἐν τῷ ἅδῃ. “In Hades,” the receptacle of αἱ the 
departed until the ume of final judgment, and including both 
paradise and Gehenna. That Hades does not mean “hell” as 


394 THE GOSPEL ACCORDING TO S. LUKE [XVI. 28, 24, 


a place of punishment is manifest from Acts ii. 27, 31; Gen 
Xxxvii. 35, xiii. 38, xliv.. 29; Job xiv. 13, xvii. 13, ete /-ihat 
Hades includes a place of punishment is equally clear from this 
passage. In the Psa/ms of Solomon Hades is mentioned only in 
connexion with the idea of punishment (xiv. 6, xv. 11, xvi. 2). 
See Suicer, s.v. The distinction between Hades and Gehenna is 
one of the many great advantages of RV. Dives “lifts up his 
eyes,” not to look for help, but to learn the nature of his changed 
condition. 
ὑπάρχων ἐν βασάνοις. Torment is now his habitual condition: 
not ὦν, but ὑπάρχων. That he is punished for his heartless neglect 
of great opportunities of benevolence, and not simply for being 
rich, is clear from the position of Abraham, who was rich. Comp. 
μέγας yap ψυχῆς ἀγὼν καὶ κίνδυνος ἐν αἰωνίῳ βασάνῳ κείμενος τοῖς 
παραβᾶσι τὴν ἐντολὴν τοῦ Θεοῦ (4 Mac. xiii. 15); and contrast 
δικαίων δὲ ψυχαὶ ἐν χειρὶ Θεοῦ, καὶ οὐ μὴ ἅψηται αὐτῶν βάσανος 
(Wisd. iii. 1). Luxurioso carere delicits poena est (Ambr). 
ὁρᾷ “ABpadp. The Jews believed that Gehenna and paradise 
are close to one another: Edersh. “ist. of Jewish (Nation, p. 432. 
ed. 1896. We need not suppose that the parable teaches us 
to believe this. The details of the picture cannot be insisted 
upon, 
ἀπὸ μακρόθεν. The ἀπό is pleonastic, and marks a late use, when the 
force of the adverbial termination has become weakened: Mt. xxvii. 513 
Mk. v. 6, xiv. 54, xv. 40, etc. In LXX we have ἀπὸ ὄπισθεν (freq. in I and 
2 Sam.), ἀπὸ ἐπάνωθεν, ἀπὸ πρωΐθεν : and in Aq. ἀπὸ ἀρχῆθεν and ἀπὸ 
κυκλόθεν. 
With κόλποις comp. ἱμάτια of a single garment (Acts xviii. 6; Jn. xiii. 4, 
xix. 23) and γάμοι of a single wedding (xii. 36). We have similar plurals in 
late class. Grk. 


24. Πάτερ ᾿Αβραάμ. He appeals to their relationship, and to - 
his fatherly compassion. Will not Abraham take pity on one of 
his own sons? Comp. Jn. vill. 53. Note the characteristic καὶ 
αὐτός (see on 1. 17, v. 14). The φωνήσας implies raising his 
voice, in harmony with ἀπὸ μακρόθεν. 

πέμψον Λάζαρον. Not that he assumes that Lazarus is at his 
beck and call, although Lange thinks that this is “the finest 
masterstroke of the parable” that Dives unconsciously retains his 
arrogant attitude towards Lazarus. See also his strange explana- 
tion of the finger-drop of water (Z. of C.i. p. 507). On earth 
Dives was not arrogant; he did not drive Lazarus from his gate; 
but neglectful. In Hades he is so humbled by his pain that he is 
willing to receive alleviation from anyone, even Lazarus. 

ἵνα βάψῃ τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος. The smallest 
alleviation will be welcome. On earth no enjoyment was too 
extravagant: now the most trifling is worth imploring. 





XVI. 24-26.] JOURNEYINGS TOWARDS JERUSALEM 305 


With the part. gen. ὕδατος comp. βάψει τὸν δάκτυλον τὸν δεξιὸν ἀπὸ τοῦ 
ἐλαίου (Lev. xiv. 16). To understand τι and make ὕδατός τι nom. to βάψῃ 
is an improbable constr. See Win. xxx. 8. c, p. 252. 


ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ. “I am in anguish in this flame” 
of insatiable desires and of remorse: a prelude to the yéewva τοῦ 
πυρός (Mt. v. 22). For ὀδυνῶμαι see on il. 48. 

25. Τέκνον. He does not resent the appeal to relationship: 
the refusal is as gentle as it is decided. The rich man cannot fail 
to see the reasonableness of what he experiences. 

ἀπέλαβες. ‘Thou didst receive im full.” This seems to be 
the meaning of the azo-. Nothing was stored up for the future: 
comp. ἀπέχειν, vi. 24; Mt. vi. 2, 5, 16. Note the μνήσθητι. It is 
only in the mythological Hades that there is a river of Lethe, 
drowning the memory of the past. See second small print, p. 425. 

τὰ ἀγαθά cov. Herein also was fatal error. He had no idea 
of any other good things, and he kept these to himself. 

καὶ Λάζαρος ὁμοίως τὰ κακά. ‘There is no αὐτοῦ. His evil 
things were not his own, but he accepted them as from God, 
while the rich man took his good things as possessions for which 
he had no account to render. Comp. vv. 11, 12. 

viv δὲ ὧδε. Contrast of time and place: “But now here.” 
The ὁ δέ of TR. has scarcely any authority. The same corruption 
is found 1 Cor. iv. 2. Comp. οὐκ ἔστιν ἐν ἄδου ζητῆσαι τρυφήν 
(Ecclus. xiv. 16). There is, however, no hint that during their 
lives Dives had been sufficiently rewarded for any good that he had 
done, and Lazarus sufficiently punished for any evil that he had 
done. And there is also no justification of the doctrine that to 
each man is allotted so much pleasure and so much pain; and 
that those who have their full allowance of pleasure in this world 
cannot have any in the world to come. Abraham’s reply must be 
considered in close relation to the rich man’s request. Dives had 
not asked to be freed from his punishment. He accepted that as 
_ just. He had asked for a slight alleviation, and in a way which 
involved an interruption of the bliss of Lazarus. Abraham replies 
that to interfere with the lot of either is both unreasonable and 
impossible. Dives had unbroken luxury, and Lazarus unbroken 
suffering, in the other world. There can be no break in the pangs 
of Dives, or in the bliss of Lazarus, now. Afoc. Baruch, \xxv. 9. 


ὀδυνᾶσαι. An intermediate form between ὀδυνάεσαι and ὀδυνᾷ, Such 
things belong to the popular Greek of the time. Comp. καυχᾶσαι (Rom. 
ii. 17; 1 Cor. iv. 7), κατακαυχᾶσαι (Rom. xi. 18), and see on φάγεσαι and 
πίεσαι (Lk. xvii. 8). See Expos. Times, viii. p. 239. 


26. ἐν πᾶσι τούτοις. Jn his omnibus (Vulg.). The éri (A, etc.) 
for ἐν (XBL) is a manifest correction. While ver. 25 shows that 
on equitable grounds no alleviation of the lot of Dives is admis- 


396 THE GOSPEL ACCORDING TO 5. LUKE [XVI. 26-30. 


sible, ver. 26 shows that the particular kind of alleviation asked for 
isimpossible. Can it mean, ‘In all these regions, from end to end”? 

χάσμα μέγα ἐστήρικτα. “Has been and remains fixed.” 
Evidence is lacking to show that the Jews pictured the two parts 
of Hades as divided by a chasm. Here only in bibl. Grk. is 
χάσμα found: not Num. xvi. 30. 


Chaos magnum firmatum est (Vulg. f), chaus magnum confirmatus est (d), 
chaos magnus firmatus est (1). For this use of chaos comp. Poszta est mtht 
regta celo : Posstdet alter aguas, alter tnane chaos(Ovid, Fast. iv. 599). Bentley 
conjectured chasma, the ma having been lost in magnum and chas expanded 
into chaos. This conjecture finds support in two MSS. of Vulg., M having 
chasma and Y chasmagnum. Jerome would be likely to correct chaos into 
chasma. 


ὅπως. . . μὴ δύνωνται. Not, “so that they cannot” (AV.); 
but, ‘in order that they may not be able.” 

μηδέ. ‘Nor yet”: this would be still less permissible. The 
ot before ἐκεῖθεν is probably not genuine, but we may understand 
a new subject. Groups from each side are supposed to contem- 
plate crossing ; not one group to cross and recross. 

27. But perhaps there is no χάσμα between paradise and 
the other world ; and Dives makes another request, which, if less 
selfish than the first, is also less humble. It implies that he has 
scarcely had a fair chance. If God had warned him sufficiently, 
he would have escaped this place of torment. 

28. διαμαρτύρηται αὐτοῖς. ‘May bear witness successfully,’ 
right through to a good issue. But the δια- need not mean more 
than “thoroughly, earnestly” (Acts il. 40, vill. 25, X. 42, XVIil. 5, 
XX, 21, 23, 24, ΧΧΙΙΪ. 11, xxviii. 23). Elsewhere in N.T. only five 
times, but freq. in LXX. That any five persons then living, 
whether Herods, or sons of Annas, or among the audience, are 
here alluded to, is most improbable. That the request is meant - 
to illustrate the Pharisees’ craving for signs is more possible: and 
the lesson that the desire to warn others from vicious courses may 
come too late is perhaps also included. But the simplest explana- 
tion of the request is that it prepares the way for the moral of the 
parable,—¢he duty of making use of existing opportunities. 

29. ἀκουσάτωσαν αὐτῶν. LVemo cogitur. Auditu fideli salvamur, 
non apparitionibus. erodes, audire non cupiens, miraculum non 
cernit (Beng.). Wonders may impress a worldly mind for the 
moment; but only a will freely submitting itself to moral control 
can avail to change the heart. 

80. Οὐχί, πάτερ ᾿Αβραάμ. Not, ‘No, they will not repent for 
Moses and the Prophets,” which Abraham has not asserted ; but, 
“No, that is not enough.” He speaks from his own experience. 


) 


It is better to take ἀπὸ νεκρῶν with πορευθῇ than with τις. Vulg. is as 
amphibolous as the Greek: sé guzs ex mortuis zertt ad cos. See oni. 8. 





XVI. 30, 81 JOURNEYINGS TOWARDS JERUSALEM 367 


μετανοήσουσιν. ‘They will repent.” Not, “they will give all 
to the poor,” or ‘“‘they will leave all and become as Lazarus.” 
There is no hint that being rich is sinful, or that the poor are sure of 
salvation. In ver. 28 he did not say that wealth had ruined himself. 

81. Ei... οὐκ ἀκούουσιν. “If, as matters now stand, they 
are refusing to hear.” We go beyond the tenour of the reply 
when we make it mean that “ἃ far mightier miracle than you 
demand would be ineffectual for producing a far slighter effect.” 
Does ἐκ νεκρῶν ἀναστῇ imply “a far mightier miracle” than ἀπὸ 
νεκρῶν πορευθῃῇῃ᾽Ὁ And does πεισθήσονται imply ‘‘a far slighter 
effect” than μετανοήσουσιν ? ‘ Persuaded” obviously means “ per- 
suaded to repent”; and one who “goes from the dead” to warn 
the living must “rise from the dead.” By this conclusion Christ 
once more rebukes the demand for a sign. Those who ask for it 
have all that they need for the ascertainment of the truth; and the 
sign if granted would not produce conviction. Saul was not led to 
repentance when he saw Samuel at Endor, nor were the Pharisees 
when they saw Lazarus come forth from the tomb. The Pharisees 
tried to put Lazarus to death and to explain away the resurrection 
of Jesus. For allegorical interpretations of the parable see Trench, 
Parables, p. 470, roth ed.} 


In οὐκ ἀκούουσιν the negative belongs to the verb so as almost to form one 
word, and is not influenced by the el: ‘‘If they disregard.” Comp. xi. 8, 
xii. 26, xviii. 4. The pres. indic. represents the supposition as contempor- 
aneous. Note the change from εἰ with pres. indic. to ἐάν with aor. subjunc. 
The latter is pure hypothesis. 


THE IDEA OF HADES OR SHEOL IN THE OLD TESTAMENT. 


It is surprising how very little advance there is in O.T., respecting concep- 
tions of the unseen world, upon Greek mythology. It is scarcely an exaggera- 
tion to say that, until about B.c. 200, the Jewish Sheol is essentially the same 
in conception as the Hades of Greek poetry. There are no moral or spiritual 
distinctions in it. Good and bad alike are there, and are apparently much in 
the same condition. Moreover, there is no thought of either of them rising 
again. In some places, Zosszb/y, Sheol or Hades is merely a synonym for the 
grave or death, which receives good and bad alike, and retains them: eg. Gen. 
xxxvii. 35, xlii. 38; 1 Sam. ii. 6. But in passages in which the unseen world 
of spirits is plainly meant, the absence of the religious element is remarkable. 
Nay, in one way the bad are better off than the good ; for while the just have lost 
the joys which were the reward of their righteousness, the wicked have ceased 
to be troubled by the consequences of their iniquity. See Davidson on Job 11]. 
16-19. Sheol is a place of rest ; but also of silence, gloom, and ignorance. In 
the only passage in which the word occurs in Ecclesiastes we are told that there 
is no work, nor device, nor knowledge, nor wisdom, in Sheol, whither thou 
goest ” (ix. 10). Those who have gone thither return no more, and none escape 
it (Job vii. 9, 10, x. 21, 22, xx. 9). It is a land of forgetfulness, in which there 





1 Near the end of the Koran are two passages worth comparing, (Sale’s 
Koran, chs. cii., civ.). 


308 THE GOSPEL ACCORDING TO 8. LUKE [XVIL1L 


is no more remembrance of God or possibility of serving Him (Ps. vi. 5, xxx. 9, 
Ixxxviii. 12; comp. Is. xxxviii. 11, 18). And it is insatiable (Prov. i. 12, xxvii. 
20, xxx. 16; comp. Is. v. 14). In some Psalms there is some trace of hope for 
eternal life in God in the other world (xlix. 15), but not of hope for resurrection. 
In xvii. 15 ‘‘ when I awake” probably does not mean awake from death, but 
from sleep. It is the dazly renewal of communion with God that is desired. 
In Is, xxv. 8, and still more in 15. xxvi. 19, hope in a resurrection from Sheol is 
expressed ; and in Dan. xii. 2 we reach the idea of resurrection with rewards 
and punishments, See Hastings, 2.8. i. p. 740; D.C.G. ii. p. 514. 

Side by side with the hope of a resurrection (2 Mac. xii. 43-45, xiv. 46) 
comes the belief that Sheol is only an intermediate state, at any rate for the 
righteous (2 Mac. vii. 9, 11, 14, 36, 37; Zoch li.): and along with the idea 
of a resurrection to rewards and punishments comes the idea that there is re- 
tribution in Sheol itself, and consequently a separation of the righteous from 
the wicked (Zzoch xxii.). But the idea of rising again to be punished does not 
seem to have prevailed. The view rather was that only the righteous were 
raised, while the wicked remained for ever in Sheol (Zxoch lxiii. 8-10, xcix. 
11). In this way Hades becomes practically the same as Gehenna (Ps, Sol. 
xiv. 6, xv. 11, xvi. 2). In the parable of the Rich Man and Lazarus there is 
nothing to show whether Hades is intermediate or final: but the doctrine of its 
being a place of retribution, with a complete separation of the righteous from 
the wicked, could hardly be more clearly marked. In the Talmud, Sheol is 
identical with Gehenna, just as in popular English ‘‘ hell” is always a place of 
Ree and generally of final punishment. See 29.8.32 art. ‘* Hell”; 

erzog, PRE." art. Hades; Charles, Book of Enoch, p. 168. 


XVII. 1-10. Four sayings of Christ. These are, The Sin of 
Causing Others to Sin (1, 2); The Duty of Forgiveness (3, 4); 
The Power of Faith (5, 6); and, The Insufficiency of Works 
(7-10). They have no connexion with the much longer utter- 
ances which precede them. Some of them are given by Mt. and 
Mk. in other positions. And the four sayings appear to be with- 
out connexion one with another. It is possible to make them 
into two pairs, as RV. does by its paragraphs. But the connexions 
between the first and second, and between the third and fourth, 
are too uncertain to be insisted upon. 

1, 2. The Sin of Causing Others to Sin. These two verses are 
found in reverse order, and somewhat differently worded, Mt. 
xviii. 6, 7, and ver. 2 is found Mk. ix. 42. 


1. ’AvévSexrov. Here only in bibl. Grk., and rare elsewhere, excepting 
in writers who knew this passage. In xiii. 33 we have ἐνδέχεται, from which 
this comes ; and the intermediate ἔνδεκτόν ἐστι is found in Apollonius. The 
meaning is ‘it is unallowable, it cannot be,” οὐκ ἐνδέχεται. 

The gen, in rod . . . μὴ ἐλθεῖν may be variously explained, but best as 
an expression of design, implied in what is not allowed, a construction of 
which Lk. is very fond: see on ii. 21. Win. xliv. 4. b, p. 408. Others refer 
it to the notion of hindering implied in ἀνένδεκτον (Burton, § 405); while 
Meyer makes ἀνέν. a substantive on which the gen. depends, ‘‘ There is an 
impossibility of offences” not coming. Here only does σκάνδαλον occur in 
Lk. It isa late form of σκανδάληθρον (Aristoph. Ach. 687), the ““ bait-stick ” 
in a trap, and combined the ideas of ensnaring and tripping up. It is a bibl. 
and eccles. word, freq. in LXX. 


πλὴν οὐαὶ δι᾿ οὗ ἔρχεται. See on vi. 24, and comp. xxii. 22. 








XVII. 2, 8] JOURNEYINGS TOWARDS JERUSALEM 399 


2. λυσιτελεῖ αὐτῷ. “It is well for him, is worth his while”: 
ht. “it pays the taxes (λύει τὰ τέλη), repays the outlay.” Here 
only in N.T., but found Tobit iii. 6; Ecclus. xx. 10, 14, xxix. 14, 
and quite classical. 


In Tertullian (Adv. Marcion, iv. 35) we have an insertion from Mt. xxvi. 
24: expedisse ez, si natus non fuisset, aut s¢ molino saxo ad collum deligato, etc. 
A similar mixture of texts is found in Clem. Rom, (Cor. xlvi.), who has ἕνα 
τῶν ἐκλεκτῶν for τῶν μικρῶν τούτων ἕνα. 


λίθος μυλικός. “A stone fit for a mill” (μύλη). Mt. xviii. 6 
and Mk. ix. 42 we have μύλος ὀνικός for λίθος μυλικός. Neither 
occurs in LXX. 

καὶ ἔρριπται. Mk. has βέβληται. The change from pres. to 
perf. is graphic: “It is good for him if a millstone is hanged 
about his neck and he has been hurled.” As to the double pp see 
Greg. Proleg. p. 121. 


4. ‘‘Rather than”: see small print on xv. 7, and comp. λυσιτελεῖ μοι 
ἀποθανεῖν ἢ ζῆν (Tobit iii. 6). Such constructions are common in LXX (Gen. 
xlix. 12; Jon. iv. 3, 8; Tobit xii. 8; Ecclus. xx. 25, xxii. 15, etc.), but are 
found also in class. Grk. καλὸν τὸ μὴ ζῆν ἢ ζῆν ἀθλίως (Menander). Nothing 
is to be understood with ἵνα, such as ‘‘ rather than (to remain alive) in order 
to.” It is the late use of ἵνα with the telic force lost. Win. xliv. 8. ¢, p. 
424; Burton, §214. Comp. Mt. v. 29, 30; 1 Cor. iv. 3. 


τῶν μικρῶν τούτων ἕνα. As the saying is addressed to the dis- 
ciples (ver. 1), it is unlikely that the whole body of the disciples 
is included in “these little ones.” It is more natural to under- 
stand it of the more insignificant among them (comp. vii. 28), or 
those who were young in the faith, or possibly children. The ἕνα 
comes last with emphasis. To lead even one astray is an awful 
responsibility. 

προσέχετε ἑαυτοῖς. These words come better as a conclusion 
to the previous warning than as an introduction to the exhortation 
which follows. They are analogous to “He that hath ears to 
hear, let him hear.” For the constr. see on xii. 1. For instances 
in which there is discrepancy as to the division of verses see Greg. 
Proleg. p. 175. 

3, 4. §The Duty of Forgiveness. Those who connect this 
saying with the one which precedes it, make an unforgiving spirit 
to be set forth as a common way of causing others to stumble. 
Others regard it as an ἃ fortiort argument. If we must avoid 
doing evil to others, much more must we forgive the evil which 
they do to us. A better link is found in the severity of vv. 1 and 
2, “when thou sinnest against another,” and the tenderness of 
vv. 3 and 4, “when others sin against thee.” 


The δέ, which A etc. insert after ἐάν, is perhaps an attempt to mark a 
contrast between the two sayings anc thus link them, Or it may come from 


400 THE GOSPEL ACCORDING TO 8. LUKE [XVII 3-6. 


Mt. xviii. 15: om. δὲ BD LX, Latt. Boh. Aeth. Arm. Goth. Neither here 
nor Mt. xviii. 15 is the εἰς σέ, which D and some Latin authorities insert after 
ἁμάρτῃ, genuine: om. § AB LX A, Cod. Am. Cod. Brix. Syr. Goth. Never- 
theless, what follows shows that offences els σέ are specially meant. 


ἐπιτίμησον. The tenderness is not to be weakness. The fault 
is not to be passed over without notice (Lev. xix. 17). 

4. ἑπτάκις τῆς ἡμέρας. In Peter’s question (Mt. xviii. 21, 22) 
there is no τῆς ἡμέρας, which is genuine here after the first ἕπτακις 
only: and there is no peravod. See on xv. 7. The “seven 
times” is of course not to be taken literally. Comp. “Seven 
times a day do I praise thee” (Ps. cxix. 164). Unlimited forgive- 
ness is prescribed. But too much meaning is put into λέγων, 
when it is explained to mean that the mere expression of repent- 
ance is to suffice. Professed repentance may be ostentatiously 
unreal. 

5, 6. The Power of Faith. There is no sign of connexion with 
what precedes. The fact that we have τοὺς μαθητάς in ver. 1 and 
οἱ ἀπόστολοι here points to different occasions. Mt. connects this 
saying of Christ with the Apostles’ question, ‘‘ Why could not we 
cast it out?” (xvii. 19, 20). Mk. has a similar saying after the 
withering of the barren fig tree (xi. 23). Marcion omitted wv. 5-10. 

5. τῷ κυρίῳ. See on ν. 17 and vii. 13. The expression has 
point here. The Apostles ask the Lord who had given them their 
office to supply them with what was necessary for the discharge of 
that office. 

Πρόσθες ἡμῖν πίστιν. “Give us faith in addition: add it to the 
gifts already bestowed.” The “faith” here meant is faith in 
Christ’s promises. It is very forced to make it refer to what pre- 
cedes ; the faith that enables one to forgive a brother seven times 
in a day. Power to fulfil that duty would have been otherwise 
expressed. See Sanday on Rom. i. 5 and additional note pp. 31-34. - 


65° EE ἔχετε . - » ἐλέγετε ἄν, Irregular sequence, which has produced the 
reading εἰ εἴχετε (D EGH) asaccrrection. In the protasis the supposition 
is left open: in the apodosis it is implicitly denied. See Moulton’s note 5. 
Win. p. 383. We have a further change of tense in ὑπήκουσεν ἄν, implying 
that the obedience would at once have followed the command. Comp. Xen. 
“παῤ. ν. 8. 13. 


ὡς κόκκον σινάπεως. It is not a question of additional faith. 
Is there genuine faith to any extent? See on xiii. 19. 

τῇ συκαμίνῳ. At the present time both the white and the 
black mulberry are common in Palestine ; and in Greece the latter 
is still called συκαμινέα. It is not certain that the συκάμινος here 
is a different tree from the συκομορέα (xix. 4).} But in any case 


‘*Two points may be urged in favour of those who identify the two trees: 
(1) In LXX every instance in which the Hebrew has Shzkmzn the Greek has 
πυκάμινος, althozgh the ag, and not the mulberry, is certainly intended. (2) As 





XVII. 6-8. ] JOURNEYINGS TOWARDS JERUSALEM 401 


both are different from the English sycomore, which is a maple. 
The συκάμινος is mentioned 1 Chron. xxvii. 28; 2 Chron. i. 15, 
ix. 27; Ps. Ixxviii. 47 ; Is. ix. το. In Mt. xvii. 20 we have τῷ ὄρει 
τούτῳ for τῇ συκαμίνῳ ταύτῃ, the saying being uttered just after the 
descent from the Mount of Transfiguration. Comp. Mt. xxi. 21||. 
Here Christ’s reply seems to indicate that it is faith in His promise 
that they should work miracles that is desired by the Apostles. 

To treat the saying as a parable, and make the tree mean the 
Kingdom of God and the sea the heathen world, is fanciful. 

7-10. § The Insufficiency of Works, or, the Parable of the 
Unprofitable Servant. The attempts to find a connexion between 
this and the preceding saying are forced and unsatisfactory. Ob- 
viously these four verses are not concerned with miracles, which 
cannot be meant by τὰ διαταχθέντα ὑμῖν (ver. 10). It is the 
ordinary duties of the Christian life that are meant. See the illus- 
tration in Hermas (.S7m. v. 2. 1-11), and comp. Seneca, De Benef. 
il. 18. 

ἡ. Tis δὲ ἐξ ὑμῶν. There is no need to seek for explanations 
as to why Jesus speaks to “the poor Apostles” as if they had 
slaves who ploughed for them, or to point out that Zebedee had 
had hired servants (Mk. i. 20). There is no evidence that these 
words were addressed to the Twelve; and the words almost 
necessarily imply that they were addressed to a mixed audience of 
well-to-do persons. For tis ἐξ ὑμῶν see on xi. 5, 6. 

Εὐθέως : belongs to παρελθών rather than to ἐρεῖ, as is shown 
by the pera ταῦτα afterwards, which balances εὐθέως: “Come 
straightway and sit down to eat.” Wic. Tyn. Cov. Cran. Rhem. 
RV. with Vulg. and Luth. adopt this arrangement. AV. follows 
Gen. with “say unto him by and by,” where “ by and by” has its 
original meaning of “immediately”: AV. of xxi. 9; Mt. xill. 21; 
Mk. vi. 25. Comp. “presently,” Mt. xxvi. 53; 1 Sam. ii. 16 
(T. L. O. Davies, Bible English, p. 109; Lft. On Revision, p. τοῦ, 
2nd ed.; Trench, On the A.V. of NV.T. p. 48). 

παρελθὼν ἀνάπεσε. ‘Come forward and sit down to meat.” 
This use of παρέρχομαι is classical, but in N.T. is peculiar to Lk. 
(xii. 37). Comp. the insertion Acts xxiv. 7 and 2 Chron. xxv. 7 A. 


8. Ἑτοίμασον τί δειπνήσω... . . Siaxdver. Change from aor. to pres. 
“Ὁ Prepare once for all . . . continue to serve.” With τέ δειπνήσω comp. 
Mt. x. 19: in class. Grk. we should have ὅ τι, as in Acts ix. 6, 

The forms φάγεσαι and πίεσαι are analogous to ὀδυνᾶσαι (xvi. 25) and 
δύνασαι (Mt. v. 36). They belong to the popular Greek of the time, but are 
not quite constant; Mk. ix. 22 we have δύνῃ. See Veitch, s.v.; Win. xv. 





to the mulberry it has yet to be shown that it was then known in Palestine ; 
and further the mulberry is more easily plucked up by the roots than any other 
tree of the same size in the country, and the thing is oftener done” (Groser, Trees 
and Plants in the Bible, pp. 121, 123). 

26 


402 THE GOSPEL ACCORDING TO 5. LUKE [XVII 8-11, 


pp. 109, 110; WHI. ii. p. 304. Both φάγεσαι and πίεσαι are found Ruth 
li. 9, 143 Ezek. xii. 18. 

With ἔχει χάριν comp. 1 Tim. i. 12; 2 Tim. i. 3; Heb. xii. 28: the 
expression is classical. The οὐ δοκῶ of A D, Vulg. etc. is an insertion. 


10. οὕτως καὶ ὑμεῖς, ὅταν ποιήσητε πάντα. A purely hypothetical 
case. Nothing is gained by placing a full stop αἱ ὑμεῖς. With 
τὰ διαταχθέντα ὑμῖν comp. τὸ διατεταγμένον ὑμῖν (111. 13; Acts 
XXlli, 31). 

ἀχρεῖοι. Not “vile” as in 2 Sam. vi. 22, nor “good for 
nothing” as in Ep. Jer. 15, the only places in which the word 
occurs in LXX; but “unprofitable,” because nothing has been 
gained by them for their master. He has got no more than his 
due. Comp. Mt. xxv. 30, the only other passage in N.T. in which 
the word is found. That God does nut need man’s service is not 
the point. Nor are the rewards which He gives in return for man’s 
service here brought into question. The point is that man can 
make no just claim for having done more than was due. Miser 
est guem Dominus servum inutilem appellat (Mt. xxv. 30); Seatus 
qui se ipse (Beng.). Syr-Sin. omits ἀχρεῖοι. 


XVII. 11-XIX. 28. The Third Period of the Journey 


11-19. Here begins the last portion of the long section (ix. 
51-xix. 28), for the most part peculiar to Lk., which we have 
called ‘the Journeyings towards Jerusalem”: see on ix. 51. For 
the third time (ix. 51, 52, ΧΙ], 22) Lk. tells us that Jerusalem is 
the goal, but we have no means of knowing whether this represents 
the beginning of a third journey distinct from two previous 
journeys. Marked breaks may be made at the end of xiii. 35 
and xvii. 10. But we have no data for determining what the - 
chronology of the different divisions is; and the geography is 
almost as indistinct as the chronology. This last portion, however, 
brings us once more (x. 38) to Bethany, and to the time which 
preceded the triumphal entry into Jerusalem. 

11-19. §The Healing of the Ten Lepers. The gratitude of 
the Samaritan leper illustrates the special theme of this Gospel. 
The opening of the narrative indicates an Aramaic source: but 
that it is placed here “‘to contrast man’s thanklessness to God 
with the sort of claim to thanks /rom God, which is asserted by 
spiritual pride,” is not probable. 


11, ἐν τῷ πορεύεσθαι. ‘* As He was on His way.” See on iii. 21 and 
comp. ix. 51, the beginning of this main portion, where the construction is 





XVII. 11, 12.] JOURNEYINGS TOWARDS JERUSALEM 403 


similar. The αὐτόν is probably a gloss (om. δὲ B L), but a correct gloss. As 
no one else is mentioned it is arbitrary to translate ‘‘as ¢hey were on their 
way.” Latin texts all take it as singular: dum iret, cum iret, dum vadit, 
dum iter faceret. So also Syr-Sin., which omits ἐγένετο. 

καὶ αὐτὸς Sinpxeto. The apodosis of ἐγένετο: see on v. 12, 14, Vi. 
20; also on ii. 15. There is no emphasis on αὐτός. 


διὰ μέσον. This is the reading of καὶ B D L, accepted by Tisch. 
Treg. WH. and RV. It means “through what lies between,” Ze. 
along the frontier, or simply, “between.” This is the only 
passage in N.T. in which διά ¢. acc. has its original local sig- 
nification. Even if διὰ μέσου were the right reading, we ought 
to translate it ““between” and not “through the midst of.” This 
use is found in Xenophon: διὰ μέσου δὲ ῥεῖ τούτων ποταμός (Anad, 
i. 4. 4), of a river flowing between two walls; and in Plato: ἢ τὸ 
τούτων δὴ διὰ μέσου φῶμεν (Leg. vii. p. 805 D), of an intermediate 
course. “Through the midst of Samaria and Galilee” would 
imply that Jesus was moving from Jerusalem, whereas we are 
expressly told that He was journeying ‘owards it. Samaria, as 
being on the right, would naturally be mentioned first if He was 
going eastward along the frontier between Samaria and Galilee 
possibly by the route which ends at Bethshean, near the Jordan. 
In order to avoid Samaritan territory (ix. 52-55), He seems to 
have been making for Perzea, as Jews often did in going from 
Galilee to Jerusalem. On the frontier He would be likely to meet 
with a mixed company of lepers, their dreadful malady having 
broken down the barrier between Jew and Samaritan. See Conder, 
Handbk. of B. p. 311; Tristram, Bible Places, p. 222; Eastern 
Customs, pp. 19, 21. In the leper-houses at Jerusalem Jews and 
Mahometans will live together at the present time. 
There is no doubt that ver. 11 forms a complete sentence. To make 


from καὶ αὐτός to Γαλιλαίας a parenthesis, and take ἀπήντησαν as the 
apodosis of ἐγένετο, is quite gratuitous clumsiness. 


12. δέκα λεπροὶ ἄνδρες. Elsewhere we read of four (2 Kings 


vil. 3), but so large a company as ten was perhaps at that time 


unusual. Now it would be common, especially in this central 
region. These ten may have collected on hearing that Jesus was 
approaching. No meaning is to be sought in the number. 

ἔστησαν πόρρωθεν. In accordance with the law, which the 
leper of v. 12 possibly did zo¢ break: see notes there. The 
precise distance to be kept was not fixed by law, but by tradi- 
tion, and the statements about it vary. See Lev. xill. 45, 46; 
Num. v. 2, and the evidence collected in Wetst. ‘The adv. occurs 
Heb. xi. 13 and often in LXX, esp. in Isaiah (x. 3, Xill. 5, 
XXxXxili. 13, 17, xxxix. 3, etc.). On the authority of B F, WH. adopt 
ἀνέστησαν in the text, with ἔστησαν in the margin. Lk. is very 
fond of this compound. 


404. THE GOSPEL ACCORDING TO 5. LUKE {X VII. 13-18. 


13. καὶ αὐτοὶ ἦραν φωνήν. They took the initiative. Here ἦραν 
φωνήν agrees with πόρρωθεν, just as in xvi. 24 φωνήσας agrees 
with ἀπὸ μακρόθεν. Comp. ἐπαίρειν φωνήν (xi. 27) and ὑψοῦν 
φωνήν (Gen. xxxix. 15, 18). This phrase occurs Acts iv. 24; 
Judg. xxi. 2; 1 Sam. xi. 4. For ἐπιστάτα see on v. 5. 

14. καὶ ἰδών. ‘And directly He saw”: which seems to imply 
that, until they cried out, He had not perceived who they were. 
This previous supernatural knowledge was not necessary. But 
He knows, without seeing or hearing, that they all were cleansed 
(ver. 17). This knowledge was necessary. 

ἐπιδείξατε ἑαυτοὺς τοῖς ἱερεῦσιν. ‘Show yourselves to the 
priests” appointed for this purpose. Each of the ten would go 
to the priest near his own home. In v. 14 we have τῷ ἱερεῖ, 
there being then only one leper. The Samaritan would go to a 
priest of the temple on Mount Gerizim. 

ἐν τῷ ὑπάγειν. Their faith was shown in their obedience to 
Christ’s command, and on their way the cure took place. As 
they were no longer companions in misery, the Jews would rejoice 
that the Samaritan turned back and left them. 

15. ὑπέστρεψεν. See on iv. 14 and vil. tro. Even Hahn 
follows Schleiermacher in referring this to the Samaritan’s return 
from the priest. In that case he would have zvevzfab/y returned 
without the others. It was because he saw (ἰδών) that he was 
healed (not after he had been declared to be clean) that he came 
back to give thanks. The peta φωνῆς μεγάλης may mean that he 
still “stood afar off” (see on i. 42), as having not yet recovered 
the right to mix with others: for παρὰ τοὺς πόδας (see on vil. 38) 
need not imply close proximity. But if the loud voice be only an 
expression of great joy, a man in the jubilation of such a cure 
would not be punctilious about keeping the exact distance, 
especially when he knew that he was no longer a leper. It is 
most improbable that he did not see that he was cleansed till the 
priest told him that he was. 

16. καὶ αὐτὸς ἦν Σαμαρείτης. Here the αὐτός has point: “and 
he wasa S.” The only one who exhibited gratitude was a despised 
schismatic. ‘That a// the others were Jews is not implied. 

17. ἀποκριθεὶς δὲ ὁ “Ingots. See small print on i. 19, p. 16. 
Here first we learn that Jesus was not alone; for His ‘‘answer” 
is addressed to the bystanders, and is a comment on the whole 
incident rather than a reply to the Samaritan. 

Οὐχ of Séxa. ‘Were not ¢he ten,” etc.—all the ten who had 
asked Him to have mercy on them. The ποῦ with emphasis at 
the end, like σύ in ver. 8. These questions imply surprise, and 
surprise implies limitation of knowledge (vil. 9; Mt. vill. 10; 
Mk. vi. 6). 

18. This sentence also may be interrogative: so WH. and RV. 





XVII. 18-20.] JOURNEYINGS TOWARDS JERUSALEM 405 


text. The εὑρέθησαν is not a mere substitute for ἦσαν : it marks 
or implies the discovery or notice of the quality in question (1 Pet. 
li. 22; Rev. xiv. 5). 

ἀλλογενής. The classical word would be ἀλλόφυλος (Acts x. 
28) or ἀλλοεθνής. But ἀλλογενής is very freq. in LXX, especially 
of the heathen (Exod. xii. 43, xxix. 33, xxx. 33; Lev. xxii. 
Io, etc.). 


The Samaritans were a mixed people, both as regards race and religion, 
They were Israelites who had been almost overwhelmed by the heathen 
colonists planted among them by the Assyrians, Those from Cuthah (2 Kings 
xvii. 24, 30) were probably the most numerous, for the Jews called the 
Samaritans Cuthites or Cutheans (Jos. Amt. ix. 14. 3, xi. 4. 4, 7. 2, xiii. 
9. 1). These heathen immigrants brought their idolatry with them, but 
gradually mixed with it the worship of Jehovah. Both as regards race and 
religion it was the Jewish element which grew stronger, while the heathen 
element declined. Refugees from Judza settled among them from time to 
time ; but we do not hear of fresh immigrants from Assyria. The religion at 
last became pure monotheism, with the Pentateuch as the law of worship and 
of life. But in race the foreign element no doubt predominated, although 
Christ’s use of ἀλλογενής does not prove this. He may be speaking with a 
touch of irony: ‘‘this man, who is commonly regarded as little better than a 
heathen.” See Schiirer, Jewzsh People in T. of 7. C. ii. 1, pp. 6-8; Edersh. 
Hist. of Jewish Nation, pp. 249, 486, 499, ed. 1896; Derenbourg, Hist. 
ae la Pal, i. p. 43; Jos. Ant, xi. 8. 6, xii. 5. 5. 


19. ἡ πίστις cou σέσωκέν oe. He did well to be thankful and 
publicly express his thankfulness; but he had contributed some- 
thing himself, without which he would not have been cured. 
Comp. viii. 48, xviii. 42. Others refer the saying to some benefit 
which the Samaritan received and which the nine lost, and explain 
it of moral and spiritual salvation. Comp. vii. 50, viii. 48, 50. 

20-37. The Coming of the Kingdom of God and of the Son 
of Man. The introductory verses (20-22) are peculiar to Lk. 
For the rest comp. Mt. xxiv. 23 ff.; Mk. xiii. 21 ff. 

20. *Enepwrnfeis. There is no evidence that the question of 
the Pharisees was asked in contempt. Jesus had taught that the 
- Kingdom was at hand, and they ask w/en it may be expected. 
Perhaps they wanted to test Him. If He fixed an early date, 
and at that time there were no signs of the Kingdom, they would 
know what to think. His reply corrects such an idea. There will 
be no such signs as would enable a watcher to date the arrival. 
A spiritual Kingdom is slow in producing conspicuous material 
effects ; and it begins in ways that cannot be dated. 


With this rather loose use of πότε for ὅποτε in an indirect question comp. 
xii. 36; Mk. xiii. 4, 33, 35; Mt. xxiv. 3. Nowhere in N.T. is ὅποτε found. 


παρατηρήσεως. Here only in bibl. Grk. and not classical, 
although παρατηρεῖν is not rare either in N.T. or LXX, and occurs 
in medical writers of watching the symptoms of a disease (Hobart, 


406 THE GOSPEL ACCORDING TO 8. LUKE [XVIL. 20-22. 


p. 153). It implies c/ose rather than sinister watching, although 
the latter sense occurs. See on xiv. 1. The interpretation cum 
mnulta pontpa, cum regio splendore, fits neither the word nor the 
context. The meaning is that no close observation will be able 
to note the moment of its arrival, which will not be marked by 
external sounds. 

21. οὐδὲ ἐροῦσιν. ‘‘ Neither will they say” (with any reason): 
non erit quod dicatur (Grot.). In ver. 23 they do say this; but it 
is a groundless statement. The ἰδού before ἐκεῖ (A Ὁ, Vulg.) is 
an insertion from ver. 23. 

ἰδοὺ γάρ. Seeon i. 44. This ἰδού introduces the true state- 
ment in contrast to the previous ἰδού, which introduced a false 
one. The γάρ marks the reason why “Lo here” or “There” 
cannot be accepted. Note the solemn repetition of ἡ βασιλεία 
τοῦ Θεοῦ. 

ἐντὸς ὑμῶν ἐστίν. Usage sanctions either translation: “ within 
you, in your hearts” (Ps. xxxvili. 4, Cviil. 22, ΟἿ 1; Is. xvi. 11; 
Dan. x. 16 (Theod.) ; Ecclus. xix. 23 [26]: comp. Mt. xxiii. 26); 
or, ‘among you, in your midst” (Xen. Azad. i. το. 3; Hellen. ii. 3. 
19; Plat. Zeg. vil. 789 A). The latter seems to suit the context 
better ; for the Kingdom of God was not in the hearts of the 
Pharisees, who are the persons addressed. The meaning will 
then be, “50 far from coming with external signs which will attract 
attention, the Kingdom is already in the midst of you (in the 
person of Christ and of His disciples), and you do not perceive 
it.” Note the contrast between ἐροῦσιν, the supposition that the 
Kingdom is still in the future, and ἐστίν, the fact that it is really 
present. But this rendering of ἐντός lacks confirmation in Scrzp- 
ture, and the context is not deczstve against the other. If ‘‘ within 
you” be adopted, the meaning will be, “Instead of being some- 
thing externally visible, the Kingdom is essentially spiritual: it is- 
in your hearts, zf you possess it at all.” 


All Latin texts have zztra vos est. But the interpretation of ‘‘ within you” 
varies considerably. Gregory Nyssen explains it of the image of God bestowed 
upon all men at their birth (De Verg. xii.; comp. De eat. i.), which cannot 
be right. Cyril of Alexandria makes it mean, “‘lies in your power to appro- 
priate it,” ἐν ἐξουσίᾳ κεῖται τὸ λαβεῖν αὐτήν (Migne, Lxxii. Bat). Similarly 
Maldonatus, guza poterant, st vellent, Christum recipere. But this is translating 
ἐντὸς ὑμῶν ‘* within you,” and interpreting ‘‘ within you” as much the same 
as ‘‘among you.” If they had wot received Christ or the Kingdom, it was 
not yet within them. Against ‘‘in your hearts” Maldonatus points that not 
only does Lk. tell us that the words were addressed to the Pharisees, in whose 
hearts the Kingdom was not; but that he emphasizes this by stating that the 
next saying was addressed to the dzsc7f/es. Among moderns, Godet argues 
ably for ‘‘within you” (see also McClellan): Weiss and Hahn for ‘among 
you.” Syr-Sin, has “among.” Comp. x. 9, xi. 20. 


22. Εἶπεν δὲ πρὸς τοὺς μαθητάς. Apparently this is the same 





XVII. 22-24.] JOURNEYINGS TOWARDS JERUSALEM 407 


occasion (comp. xii. 22); and perhaps the Pharisees have retired. 
But we cannot be certain of either point. Christ takes up the 
subject which the Pharisees had introduced, and shows that it is 
the Second Advent that will be accompanied by visible signs. 
But with regard to these, discrimination must be used. Comp. 
Mt. xxiv. 23, 26 and Mk. xiii. 21, to which this is partly 
parallel. 

᾿Ἐλεύσονται ἡμέρα. No article: “ Days will come”: as in 
Vv. 35, xxl. 6; Mt. ix. 15; Mk. ii. 20. Even RV. has “ Zhe days 
will come.” Comp. the Johannean phrase, ἔρχεται dpa, ‘ There 
cometh az hour” (Jn. iv. 21, 23, v. 25, 28, xvi. 2, 25, 32). But 
it is erroneous to make this passage mean the same as v. 35; 
Mt. ix. 15; Mk. ii. 20 :—‘“‘ Days will come, when the bridegroom 
shall be taken away from them ; then will they fast in those days.” 
This means, not that hereafter there will be a time when the 
disciples will long in vain for one day of such intercourse with 
Christ as they are constantly enjoying now; but that there will 
be days in which they will yearn for a foretaste of the coming 
glory, a glory which must be waited for and cannot be antici- 
pated. ‘Oh for one day of heaven in this time of trouble!” 
is a futile wish, but it will be framed by some. It is clear from 
ver. 26 what “the days of the Son of Man” must mean. But 
what does μίαν τῶν ἡμερῶν, «.7.X., mean? The common rendering, 
“ one of the days,” etc., makes good sense. But the possibility of 
taking the expression as a Hebraism, “one” being used for “ first,” 
as in μιᾷ τῶν σαββάτων (Mk. xvi. 2), is worth noting. Comp. xxiv. 1 ; 
Mt. xxviii. 1; Acts xx. 7; 1 Cor. xvi. 2; Jn. xx. 1. In this case 
the desire would be for “the first of the days of the Son of 
Man,” the day of His return. 

καὶ οὐκ ὄψεσθε. Not because it will never come; but because 
it will not come in those days of longing. 

23. There is no contradiction between this and ver. 21. That 
refers to true signs of the First Advent; this to false signs of 
the Second. It covers all premature announcements of the 
approach of the Last Day. A// predictions of exact dates, and all 
statements as to local appearances, are to be mistrusted. 

μὴ ἀπέλθητε μηδὲ διώξητε. “Do not leave your ordinary 
occupation, still less go after those who offer to lead you to the 
place of the Son of Man’s appearing.” 

24. ὥσπερ yap ἡ ἀστραπή. As sudden, and as universally 
visible. None will foresee it, and all will see it at once; so that 
no report respecting it can have any value. Von ejus ergo venturt 
tempus aut locus potest a mortalibus observart, qui fulguris instar 
omnibus coruscus videlicet et repentinus adveniet (Bede). See on 
ii. 8, xi. 46, xxiii. 46 for Lk.’s fondness for cognate words. The 
wording here is almost identical with Mt. xxiv. 27. 


408 THE GOSPEL ACCORDING TO 5. LUKE [XVII. 24-30 


The art. before ἀστράπτουσα is probably an insertion: om. NBLXTI. 
Without it translate, ‘‘ when it lightens.” For fwlgur e has choruscatio and 
d has scoruscus. In what follows we again have an amphibolous expression 
(ix. 17, 18, 27, 57, x. 18, etc.) ; but ἐκ τῆς. . . ὑπ᾽ οὐρανόν should be taken 
with λάμπει rather than with ἀστράπτουσα. For the ellipse of χώρα after 
ἡ ὑπ᾽ οὐρανόν or ἡ ὑπὸ τὸν οὐρανόν comp. Deut. xxv. 19; Job i. 7, ii. 2, 
xviii, 4, xxxiv. 13, xxxvili, 18, xlii. 15. The words ἐν τῇ ἡμέρᾳ αὐτοῦ after 
ἀνθρώπου are of doubtful authority: om. BD, abcdei Aeth., while 1 has 
in adventu suo (comp. Mt. xxiv. 27): om. fi/us hominis in die sua, fl, 
Syr-Sin. has ‘‘so shall be the day of the Son of Man.” 


25. πρῶτον δὲ Set αὐτὸν. . . ἀποδοκιμασθῆναι. ‘But there is 
no need to be expecting this now”: the events immediately im- 
pending are very different. For 8et see on iv. 43, and for 
ἀποδοκιμασθῆναι see on ix. 22, and comp. xviii. 31. Just as the 
thought of impending suffering needs to be cheered by that of 
future glory, so the thought of future glory needs to be chastened 
by that of impending suffering. Comp. ix. 44. 

26. Having told the disciples that the Son of Man will not 
come as soon as they wish (22), in what way He will not come 
(23), in what way He will come (24), and what will happen first 
(25), Christ now states in what condition the human race will be 
when He comes. 

kat καθὼς ἐγένετο. Not ὥσπερ, as in ver. 24. There some- 
thing azalogous was introduced; here something exactly similar 
is cited. “ Just'as, even as.” Comp. xi: 30; 1Π|11 1:2 Gor 
i. 5, X. 7, etc. In Attic Greek we should rather have καθό (Rom. 
Vill. 26), καθά (Mt. xxvii. 10), or καθάπερ (Rom. xil. 4). 

27. ἤσθιον, ἔπινον, éydpour, ἐγαμίζοντος ‘The imperfects and the 
asyndeton are very vivid: “‘ They were eating, they were drinking,” 
etc. The point is not merely that they were living their ordinary 
lives, but that they were wholly given up to external things. 


It is of no moment whether καὶ ἦλθεν ὁ κατακλυσμός is made to depend 


upon ἄχρι ἧς ἡμέρας or not: probably it is independent. But certainly 
ὁμοίως belongs to καθὼς ἐγένετο (szmzliter stcut factum est, Vulg.), and not to 
ἀπώλεσεν πάντας (perdidit omnes pariter), which is pointless. The ὁμοίως 
anticipates κατὰ τὰ αὐτά in ver. 30. 


28, 29. There is no parallel to this in Mt. xxiv. It isa 
second instance of careless enjoyment suddenly overwhelmed. 
Comp.\2'. Pee it. 5,6: 


29. ἔβρεξεν πῦρ καὶ θεῖον. The subject of ἔβρεξεν is Κύριος, which is 
expressed in Gen. xix. 24 (comp. Mt. v. 45) and must be supplied here, 
because of ἀπώλεσεν. The verb is not impers., as in Jas. v. 17. Grotius 
makes πῦρ καὶ θεῖον the nom. and compares ἵνα μὴ βρέχῃ ὑετός (Rev. xi. 6). 
Gen. xix. 24 and the sing. verb are against this. Comp. Hom. Od. xxii. 493. 


30. ἀποκαλύπτεται. A technical expression in this connexion 
(1 Cor. i.7; 2 Thes. i. 7;.1 Pet. i 7, 13, iv. 13). The present 








XVII. 30-34.] JOURNEYINGS TOWARDS JERUSALEM 409 


indicates the certainty of the veil being withdrawn. Up to that 
day He is hidden frm man’s sight: then at once He is revealed. 

81. In Mt. xxiv. 17, 18 and Mk. xiii. 15, 16 these words are 
spoken of /Zight before the destruction of Jerusalem. Here fight is 
neither expressed nor understood. The point is absolute indifference 
to all worldly interests as the attitude of readiness for the Son of Man. 
We need not discuss whether the words were spoken in a literal 
sense, as in Mk. and Mt., and Lk has applied them spiritually ; or 
in a spiritual sense, and Mt. and Mk. have taken them literally. 
Christ may have used them in both senses. The warning about 
flight from Judea is recorded by Lk. elsewhere (xxi. 21). On the 
oratio variata of the constr. see Win. [Χ11]. 2. 1, p. 722, 723. 

32. μνημονεύετε τῆς γυναικὸς Adit. Lot’s wife looked back with 
a wish to recover worldly possessions and enjoyments. She proved 
herself to be unworthy of the salvation that was offered her. In like 
manner the Christian, whose first thought at the Advent of the Son 
of Man was about the safety of his goods, would be unfit for the 
Kingdom of God. 

Note that Christ says, ‘‘ Remember,” not “Behold.” Vothing 
that ts in existence is appealed to, but only what has been told. 
Attempts have been made to identify the Pillar of Salt. Josephus 
believed that he had seen it (4. i. 11. 4). Comp. Wisd. x. 7; 
Clem. Rom. Cor. xi.; Iren. iv. 31. 3; Cyr. Hier. Cavech. xix. 8. 

88. περιποιήσασθαι. ‘To preserve for himself”: elsewhere 
“to gain for oneself” (Acts xx. 28; 1 Tim. iii. 13). The reading 
σῶσαι (A R) comes from ix. 24. 

ζωογονήσει. “Shall preserve alive”: Acts vii. το; 1 Tim. vi. 13; 
Exod. i. τῇ; Judg. viii. 19; 1 Sam. ii. 6, xxvii. 9, 11; 1 Kings 
xxi. 31. The rendering “shall bring to a new birth” has been 
rightly abandoned by Godet. In bibl. Grk. it is not used of 
“bringing forth alive,” “viviparous.” From ix. 24; Mt. x. 39, 
xvi. 25; Mk. viii. 35; Jn. xii. 25 it appears that this solemn warn- 
ing was often uttered : for most of these passages refer to different 

‘occasions. It is the one important saying which is in all four. 

34, 35. The closest intimacy in this life is no guarantee of 
community of condition when the Son of Man comes. The 
strangest separations will take place between comrades, according 
as one is fit to enter the Kingdom and another not. 

34. ταύτῃ τῇ νυκτί. This must not be pressed to mean any- 
thing, whether a time of great horror or actual night. Christ is not 
intimating that His return will take place in the night-time. 
“Night” is part of the picture, for it is then that people are in 
bed. 

δύο ἐπὶ κλίνης μιᾶς. “Two on one bed.” Not necessarily two 
men, although that is probably the meaning. AV. was the first 
English Version to insert “ men,” and RV. retains it. The “being 





410 THE GOSPEL ACCORDING TO S. LUKE [X VII. 34-37, 


taken” probably means “taken from destruction” (Jn. xiv. 3), ὡς 
ἀλλότριος τῆς ὀργῆς (Eus.), as Lot from Sodom; while “left” 
means “left to his fate” (xiii. 35). Or, “ taken into the Kingdom” 
and “left outside” may be the meaning. 

85. This image presupposes day rather than night, and refers 
to a fact which is still of everyday occurrence in the East. Whether 
people be sleeping or working when the Lord comes, those who 
still cling to things earthly will be left without share in the 
Messianic joy. And in this matter “no man may deliver his 
brother”: ἔσται πλείστη καὶ ἀκριβὴς τῶν τρόπων ἡ δοκιμασία (Cyr.). 

56. An ancient (D, Latt. Syrr.) insertion from Mt. xxiv. 40: om, 
NABQR, Aeth. Copt. Goth. 

87. Ποῦ, κύριε; The question is one of curiosity which Christ 
does not gratify. Moreover, it assumes, what He has just been 
denying, that the Second Advent will be local—limited to one 
quarter of the earth. 

Ὅπου τὸ σῶμα, ἐκεῖ καὶ of ἀετοί. This was perhaps a current 
proverb. The application is here quite general. ‘‘ Where the con- 
ditions are fulfilled, there and there only will the revelation of the 
Son of Man take place.” Or possibly, ‘‘ Where the dead body of 
human nature, clinging to earthly things, is, there the judgments of 
God willcome”: ui peccatores, ibi Dei judicia. Jesus thus sets aside 
all questions as to the ¢/me (ver. 20) or the place (ver. 37) of His 
return. One thing is certain ; that a// who are not ready will suffer 
(wv. 27, 29). Upon all who are dead to the claims of the Kingdom 
ruin will fall (37). The πτώμα of Mt. xxiv. 28 expresses more 
definitely than σῶμα that the body is a dead one: comp. Mt. 
xiv. 12; Mk. vi. 29, xv. 45; Rev. xi. 8,9. But σῶμα for a dead 
body is quite classical, and is always so used in Homer, a living 
body being δέμας : comp. Acts ix. 40. 


οἱ ἀετοί. ‘The vultures.” Here, as in Mic. i. 16, the griffon . 


vulture ( Vu/tur fulvus) is probably meant: comp. Job xxxix. 27-30; 
Hab. i. 8; Hos. viii. 1, and see Tristram, Wat. Hist. of B. p. 172; 
D.&.* art. “Eagle.” Eagles neither fly in flocks nor feed on 
carrion. During the Crimean War, griffon vultures, which had 
previously been scarce round Sebastopol, collected in great 
numbers, “ from the ends of the earth,” as the Turks said. In the 
less general interpretation of this saying of Christ the ἀετοί are the 
ministers of judgment which overtake the ungodly. A reference to 
the eagles of the Roman standards is not in point here, although 
it is possible Mt. xxiv. 28. The patristic interpretation of the 
saints gathering round the glorified body of Christ is equally 
unsuitable to the context.1 See Didon, 7, C. ch. ix. p. 613, 
ed. 1891; also Hastings, DZ. i. p. 632. 

1 Ὅταν ὁ υἱὸς τοῦ ἀνθρώπου παραγένηται, τότε δὴ πάντες οἱ ἀετοί, τουτέστιν ol 
τὰ ὑψηλὰ πετόμενοι, καὶ τῶν ἐπιγείων καὶ κοσμικῶν ἀνενηγμένοι πραγωάτων, ἐπ᾽ 





Rp ak 








XVIII. 1, 2.) JOURNEYINGS TOWARDS JERUSALEM 4il 


XVIII. 1-8. § The Parable of the Unrighteous Judge. Comp. 
xv. 8-10, II-32, XVI. I-9, 19-31, xvii. 7-10. The connexion with 
what precedes is close, and is implied in the opening clause ; for 
αὐτοῖς naturally refers to the same audience as before. Had there 
been no connexion, αὐτοῖς would have been omitted : comp. xiii. 6. 
Godet appeals also to the formula ἔλεγεν δὲ καί; but here the καί 
is not genuine. The connexion is, that, although the time of 
Christ’s return to deliver His people is hidden from them, yet they 
must not cease to pray for deliverance. Both here and xxi. 36 we 
have the command to be unremitting in prayer immediately after a 
declaration that the hour of Christ’s coming is unknown; and the 
same connexion is found Mk. xili. 33. See Resch, Agrapha, p. 297. 
1. Ἔλεγεν δὲ παραβολήν. See on v. 36. 
πρὸς τὸ δεῖν. Not merely the duty, but the necessity of per- 
severance in prayer is expressed ; and prayer in general is meant, 
not merely prayer in reference to the Second Advent and the 
troubles which precede it. Only here and ver. 9 is the meaning of 
a parable put as the preface to it ; and in each case it is given as 
the Evangelist’s preface, not as Christ’s. 
πάντοτε προσεύχεσθαι. Comp. πάντοτε χαίρετε. ἀδιαλείπτως 
προσεύχεσθε (1 Thes. v. 17). Grotius quotes Proclus ad Timezum, 
χρὴ ἀδιαλείπτως εὔχεσθαι τῆς περὶ τὸ θεῖον θρησκείας. See Origen, 
περὶ εὐχῆς, ΧΙ].; Tert. De Ογαΐ. xxix.; Lft. 222. p. 81. On the other 
hand, we have the Jewish doctrine that God must not be wearied 
with incessant prayer. Zanchuma, fol. 15. 3. A man ought not to 
pray more than three times a day. Hourly prayers are forbidden. 
Si quis singulis horis ad te salutandum accedit, hunc dicts te contem- 
tut habere: idem ergo quogue valet de Deo, quem nemo hominum 
singulis horis defatigare debet (Schoettgen, 1. 305). 
The form ἐνκακεῖν is right here, and perhaps Gal. vi. 9; Eph. iii. 13; 
2 Thes. iii. 13; ἐγκακεῖν, 2 Cor. iv. 1, 16; but in all six places some texts have 
ἐκκακεῖν. See Gregory, Proleg. p. 78. Ellicott makes ἐγκακεῖν mean ‘‘to 
lose heart 27 a course of action,” and ἐκκακεῖν ‘‘ to retire through fear out of 


it”; but authority for any such word as ἐκκακεῖν seems to be wanting. Per- 
haps ἐγκακεῖν is not found earlier than Polybius. See Suicer. 


2. Κριτής τις ἦν ἔν τινι πόλει. We are probably to understand 
a Gentile official. He had no respect for either the vox Ded or 
the vox populi, consciously (ver. 4) defying Divine commands and 
public opinion. See numerous parallels in Wetst., and contrast 
2 Cor. vili. 21. The Talmud speaks of frequent oppression and 
venality on the part of Gentile magistrates; and for a striking 
illustration of the parable witnessed by himself see Tristram, 
Lastern Customs in Bible Lands, p. 228. Note the res. 
αὐτὸν συνδραμοῦνται (Cyr. Alex., Migne, Ixii. 848). /ustorum anime aguilis 
comparantur, quod alta petant, humilia derelinquant, longevam ducere ferantur 
tetatem (Ambr., Migne, xv. 1781). Comp. Paschasius Radbertus on Mt. xxiv. 28, 


412 THE GOSPEL ACCORDING TO S. LUKE [XVIII 2-5 


The idea of ἐντρέπομαι seems to be that of ‘‘ turning towards” a person, 
and so “‘ paying respect” (xx. 13; Mt. xxi. 37; Mk. xii. 6; 2 Thes. iii. 14; 
Heb. xii. 9). But as ἐντρέπω means “1 put to shame” (1 Cor. iv. 14), 
ἐντρέπομαι may possibly have the notion of ‘‘ being abashed, having a feeling 
of awe,” before a person. In class. Grk. it is commonly followed by a gen. 
8. χήρα δὲ ἦν. Typical of defencelessness: she had neither a 
protector to coerce, nor money to bribe the unrighteous magistrate. 
The O.T. abounds in denunciations of those who oppress widows : 
Exod. xxii. 22; Deut, x. 18, xxiv. 17, xxv. Τὸ; Job: ΣΕ ἢ 
XXIV. 3; Jer. xxii. 3; Ezek. xxi. 7, etc. Comp. /Von, tla me du 
ament, auderet facere hxc vidue multeri, que in me facit (Ter. 
feaut. ν. τ. 80). 
ἤρχετο. “Continued coming, came often,” ventifabat, The 
imperf. indicates her persistence. 
᾿Εκδίκησόν pe ἀπό. “ Give me a sentence of protection from ; 
vindicate my right (and so protect me) from.” <Assere me jure 
dicundo ab injuria adversarti met (Schleusn.). For the ἀπό comp. 
ΧΙ]. 15, 58, xiil. 16, xx. 46: it does not express the penalty exacted 
from the adversary, but the protection afforded from him, as in ῥῦσαι 
ἡμᾶς ἀτὸ τοῦ πονηροῦ. The meaning is “preserve me against his 
attacks” rather than “ deliver me out of his power,” which would 
require ἐκ. For ἀντίδικος comp. xil. 58; Mt. v. 25. 


As often, the ἀπό follows up the idea suggested by the ἐκ in the compound 
verb: see on ἐξέρχομαι ἀπό (iv. 35), and comp. also ἐκλέγομαι ἀπό (vi. 13), 
ἐκζητεῖν ἀπό (xi. 50, 51), ἐκδιώκω ἀπό (Joel ii. 20; Dan. iv. 22, 29, 30, 
Theod.), etc. Ilere ἃ has devindica me αὖ. 


4. οὐκ ἤθελεν. The imperf. (SA BDLQRXA) has more 
point than the aor. (E etc.): he continued refusing, just as she 
continued coming. With ἐπὶ χρόνον comp. ἐπὶ πλείονα xp. (Acts 
XVili. 20) ; ἐφ᾽ ὅσον xp. (Rom. vii. 1; 1 Cor. vii. 39; Gal. iv. 1). 

Εἰ καὶ τὸν Θεὸν οὐ φοβοῦμαι. “Although I fear not God,” imply-— 
ing that this is the actual fact (2 Cor. xii. 11), whereas καὶ εἰ 
would have put it as an hypothesis (1 Cor. viii. 5; 1 Pet. ili. 1). 
Win. lili. 7. b, p. 554. 

Perhaps its being given as a fact explains the use of οὐ rather than μή: οἱ 
the οὐ coalesces with the verb, and thus escapes the influence of the ef: comp. 


xi. 8, xiv. 26, xvi. II, 12, 31; 2 Cor. xii. 11. Burton, 88 284, 469. But see 
Simcox, Lang. of N.T. p. 184. 


οὐδέ. “ Nor yet, nor even”: a climax. 

5. διά ye τὸ παρέχειν μοι κόπον. ‘“ Yet because she troubleth 
me.” Comp. δια ye τὴν ἀναιδίαν αὐτοῦ (xi. 8), where, as here, εἰ καί 
is followed by οὐ and ye. Both κόπον and ὑπωπιαάζῃ are strong 
words, and express the man’s impatience. 


On the reading τὴν χήρα ταύτην see Gregory, Prolegom. p. 58. 


εἰς τέλος ἐρχομένη ὑπωπιάζῃ pe. ‘‘ Unto the end, to the utter- 





XVIII. 5-7.) JOURNEYINGS TOWARDS JERUSALEM 413 


most” easily passed in meaning to either “continually” or “at 
last” ; and either of these makes sense here, according as we join 
eis τέλος with the participle or the verb or both. Either, “ by con- 
tinually coming wear me out”; or, “at last by her coming wear 
me out”; or, “be for ever coming and plaguing me.” The first 
is best : it was her 2ογφεύμα coming that was so trying. Both τέλος 
and és τέλος are frequent in class. Grk. In LXX εἰς τέλος is frequent. 
ὑπωπιάζῃ. From ὑπώπιον, which means (1) the part of the 
face below the eyes ; (2) a blow there, a black eye; (3) any blow. 
Hence ὑπωπιάζω means (1) hit under the eye, give a black eye; 
(2) beat black and blue ; (3) mortify, annoy greatly (1 Cor. ix. 27). 
Comp. at πόλεις ὑπωπιασμέναι (Aristoph. Pax, 541). There is no 
doubt that “annoy greatly” is the meaning here. Comp. Qui me 
sequatur quoguo eam, rogitando obtundat, enecet (Ter. Eun. iii. 5. 6). 
Meyer, Godet, Weiss and others advocate the literal meaning, and 
regard it as a mauvaise plaisanterie or an exaggeration on the part 
of the judge. But, as Field points out (Otum JVorvic. iii. p. 52), 
the tenses are fatal to it. ‘‘ Lest at last she come and black my 
eyes for me” would require ἐλθοῦσα ὑπωπιάσῃ. The judge was 
afraid of being annoyed continually, not of being assaulted once. 


The Latin Versions vary much in their rendering both of els τέλος and of 
ὑπωπιάζῃ : tn novissimo (Vulg.), 2 novesstmo die (q), 7m tempus (d), usque aad 
finem (e), usque quaque (1), 7m finem (τ): suggzllet (Vulg.), constringat 
(Ὁ ff, 4), meolestior set mihi (e), tnvediam mthi faczat (1). 

Strauss has pointed out similarities of feature between the parables of the 
Rich Fool, the Friend at Midnight, and the Unrighteous Judge, especially 
with regard to the soliloquies in each case: διελογίζετο ἐν αὑτῶ λέγων Τί 
ποιήσω, ὅτι K.T.A., τοῦτο ποιήσω (xii. 17, 18); εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος 
Τί ποιήσω, ὅτι κ.τ.λ., ἔγνων τί ποιήσω (xvi. 3, 4); εἶπεν ἐν ἑαυτῷ (xviii. 4), 
One may admit that these are ‘‘signs of a common origin,” but that they are 
also ‘‘ signs of a Jewish-Christian, or indeed of an Ebionite source,” is not so 
evident. He says that this ‘‘mimic” repetition, ‘‘ What shall I do?... 
This will I do,” is thoroughly Jewish. But as Christ was a Jew, speaking to 
Jews, there is nothing surprising in that. He says also that the Ebionites 
laid great stress on prayer, and inculcated a contempt for riches; and that 
two of the three parables do the one, while the third does the other. But 
assuredly the Ebionites were not peculiar in advocating prayer, nor in 
despising riches, although in the latter point they went to fanatical excess. 
See Strauss, Z. /. § 41, p. 257, ed. 1864. 


6. Εἶπεν δὲ ὁ κύριος. The insertion indicates a pause, during 
which the audience consider the parable, after which Jesus makes 
a comment and draws the moral of the narrative. For ὁ κύριος of 
Christ see on v. 17 and vii. 13; and for ὁ κριτὴς τῆς ἀδικίας see on 
xvi. 8. 

7. οὐ ph ποιήσῃ. This intensive form of the simple negative 
may be used in questions as well as in statements, and expresses 
the confidence with which an affirmative answer is expected: 
comp, Jn. xviii..11. Rev. xv. 4 is not quite parallel. The argu- 


414 THE GOSPEL ACCORDING TO 5. LUKE [XVIII 7, 8. 


ment here is ἃ fortiori, or (as Augustine, Quest. Evang. ii. 45) 
ex dissimilitudine, and has many points. If an unjust judge would 
yield to the importunity of an unknown widow, who came and spoke 
to him at intervals, how much more will a just God be ready to 
reward the perseverance of His own elect, who cry to Him day and 
night? Comp. the very similar passage Ecclus. xxxv. 13-18 
[xxxii. 18-22], and the similar argument Lk. xi. 13. The treat- 
ment of the Syrophenician woman (Mt. xv. 22-28 ||) is an illustra- 
tion of the text. With τῶν βοώντων αὐτῷ comp. the souls of the 
saints under the altar (Rev. vi. 9-11). In both cases it is deliver- 
ance from oppression that is prayed for. 

kal μακροθυμεῖ ἐπ᾽ αὐτοῖς. ‘And He is long-suffering over 
them” (RV.). This, and not μακροθυμῶν (E), is the reading of 
almost all uncials and of other important authorities: e¢ patiens est 
in illis (ἃ 6), οὐ patientiam habebit in ilits (Vulg.). 

The exact meaning of the different parts of the clause cannot 
be determined with certainty; but the general sense is clear 
enough, viz. that, however long the answer to prayer may seem to 
be delayed, constant faithful prayer always zs answered. 


The chief points of doubt are (1) the construction of καὶ μακροθυμεῖ, (2) the 
meaning of μακροθυμεῖ, (3) the meaning of ἐπ᾽ αὐτοῖς. (1) We need not join 
kal μακροθυμεῖ to ov μὴ ποιήσῃ, but may take it with τῶν βοώντων, which is 
equivalent to of βοῶσιν : the elect cry and He μακροθυμεῖ ἐπ᾽ αὐτοῖς. (2) We 
need not give μακροθυμεῖ its very common meaning of ‘‘is slow fo anger”: it 
sometimes means ‘‘ to be slow, be backward, tarry,” and is almost synonymous 
with βραδύνω. Comp. Heb. vi. 15; James v. 7; Job vii. 16; Jer. xv. 15; and 
the remarkably parallel passage Ecclus. xxxv. [xxxii.] 22, καὶ ὁ Κύριος οὐ μὴ 
βραδύνῃ οὐδὲ μὴ μακροθυμήσει ἐπ᾽ αὐτοῖς. So also μακροθυμία may mean 
‘*slow persistency” as well as ‘‘slowness to anger.” Comp. I Mac. viii. 4, 
and see Trench, Sym. liii. (3) This being so, there is no need to make ἐπ᾿ 
αὐτοῖς refer to the enemzes of the elect, although such loose wording is not 
impossible, especially if Lk. had the passage in Ecclus. in his mind. The 
words naturally, and in strict grammar necessarily, refer to the elect, and 
indicate the persons in respect of whom the slowness of action takes place. 
Comp. μακροθυμῶν ἐπ᾽ αὐτῷ (James v. 7). The meaning, then, seems to be, 
‘* And shall not God deliver His elect who cry day and night to Him, while He 
is slow to act for them?” That is, to them in their need the μακροθυμία of God 
seems to be βραδύτης (Rev. vi. 10), just as it does to the ungodly, when they see 
no judgment overtaking them (2 Pet. iii. 1-10). But it is possible that μακροθυμεῖ 
means ‘‘is not impatient.” The unjust judge heard the widow’s frequent 
request with impatience and dislike. God listens to the ceaseless crying of His 
saints with willingness and pleasure. In this sense μακροθυμεῖν is the opposite 
of ὀξυθυμεῖν, ““ἴο be quick-tempered.” 


8. ἐν τάχει. “Quickly, without delay”; celeriter (a), confestim 
(d), cito (Vulg.). Although He bears long, and to those who are 
suffering seems to delay, yet He really acts speedily. This inter- 
pretation is confirmed by Acts xii. 7, xxii. 18, xxv. 4; Rom. 
xvi. 20; 1 Tim. ili. 14; Rev. i. 1, xxii. 6. Others prefer repente, 
inopinato. Thus Godet says, that although God delays to act, yet. 





XVIII. 8.| JOURNEYINGS TOWARDS JERUSALEM 415 


when the moment comes, He acts swiftly, as at the Deluge and the 
destruction of Sodom. So Didon, ?heure sonnée, la vengeance sera 
foudroyante (/. C. ch. ix. p. 614). In any case, the ἐν τάχει is 
placed last with emphasis. 

πλήν. ‘‘ Howbeit (certain as the Messiah’s deliverance of His 
people is, a sorrowful question arises) the Son of Man, when He 
is come, will He find faith on the earth?” The πλήν is not 
im Uebrigen (Weiss), nor seulement (Godet), but doch (Luther), 
cependant (Lasserre). Latin Versions have verum (d), tamen (bi 
lq), or verumtamen (Vulg.). Note the emphatic order, both 6 
vids τ. avOp. and ἐλθών being placed before the interrogative 
particle. Yet Syr-Sin. has, “Shall the Son of man come and find.” 


Only here and Gal. ii. 17 (where some prefer dpa) is ἄρα found in N.T. 
In LXX it is always followed by γε (Gen. xvili. 13, xxvi. 9, xxxvii. 10; Jer. 
iv. 10), but without γε it is freq. in Sym. Latin Versions have numguzd (bei 
1q) or putas (Vulg.). See Blass on Acts viii. 30. 


τὴν πίστιν. ‘The necessary faith, the faith in question, faith 
in Jesus as the Messiah and Saviour.” Others prefer “the faith 
which perseveres in prayer,” or again “loyalty to Himself,” which 
is much the same as faith in Christ. The answer to this despond- 
ing question, which seems, but only seems, “to call in question 
the success of our Lord’s whole mediatorial work,” has been given 
by anticipation xvii. 26: the majority, not only of mankind but of 
Christians, will be absorbed in worldly pursuits, and only a few 
will “endure to the end” (Mt. xxiv. 12, 13). No doubt is 
expressed or implied as to the coming of the Son of Man, but only 
as to what He will find. 


There is therefore no reason for conjecturing that the parable received its 
present form at a time when belief in the Second Advent was waning. Still 
less reason is there for interpreting it of the Christian Church seeking help from 
pagan magistrates against Jewish persecutors, and then concluding that it must 
have been composed after the time of 5. Luke (De Wette). On the other 
hand, Hilgenfeld sees in the thirst for vengeance, which (he thinks) inspires 
the parable, evidence of its being one of the oldest portions of the Third 
Gospel. 


9-14. § The Parable of the Pharisee and the Publican. This 
has no connexion either with the parable which precedes it or with 
the narrative which follows it. The two parables were evidently 
spoken on different occasions and addressed to different audi- 
ences, the first to the disciples on a specified occasion, the 
second to the persons described in ver. 9 on some occasion not 
specified. They are placed in juxtaposition, probably because 
tradition assigned them to the same portion of Christ’s ministry 
(Hahn) ; or fossib/y because they both (but in very different ways) 
treat of prayer (Keil). That Lk. brackets the two parables for 





416 THE GOSPEL ACCORDING TO S. LUKE (XVIII. 9-11. 


some reason is shown by the xaé. But note the δέ also, and see 
On ill. 9. 
The καί is genuine (§BDLMQRXA, Vulg.) although A etc. with 
several Versions omit. 


9. As in ver. 1, this preface to the parable is the Evangelist’s : 
εἶπεν δέ, δὲ καί, εἶπεν πρός, and εἶπεν παραβολήν are all 
marks of his style. It is possible to take πρός here as meaning 
“with a view to,” as in ver. 1, or “against,” as in xx. το. But it 
is much more likely that it means “unto” after εἶπεν, because (1) 
this construction is specially common in Lk. and (2) we here have 
persons and not the substantial infinitive after πρός : dixtt autem et 
ad quosdam qui (Vulg.). Syr-Sin. has “against.” 

τοὺς πεποιθότας ἐφ᾽ ἑαυτοῖς ὅτ. They themselves were the 
foundation on which their confidence was built: xi. 22; 2 Cor. 
i. Ὁ; Heb. 11. 13; Deut. xxvill. 52; 2 Sam. ΧΧΙ 2; 15. ΜΠ τὴ 
xli. 2, etc. The constructions ἔν τινι, ἐπί twa, and εἴς τινα are 
less common. Grotius and others render ὅτι “ because,” making 
the righteousness a fact and the ground of their self-confidence ; 
which is incredible. Comp. Prov. xxx. 12; Is. Ixv. 5. The 
Talmud inveighs against the Pharisaism of those “who implore 
you to mention some more duties which they might perform.” 

ἐξουθενοῦντας. A strong word, common to Lk. and Paul: 
“utterly despised, treated as of no account,” xxiii. 11; Acts 
iv. 11; Rom. xiv. 3, 10. Comp. Ps. So/. il. 5. 

τοὺς λοιπούς. ‘The rest, a// others” (RV.): comp. of λοιποί 
(ver. 11). The “other” of AV. and most English Versions has 
been silently altered into “others” by the printers: “other” 
means “ other folk,” but τοὺς λοιπούς means “ a// other folk.” 

10. ἀνέβησαν. “They went up” from the lower city to Mount 
Moriah, the “ Hill of the House,” on which the temple stood. 
We are probably to understand one of the usual hours of prayer 
(Lito shActs 11. ΡΠ τ, χ. 0} 

11. σταθείς. This perhaps indicates the conscious adopting of an 
attitude or of a conspicuous place: debout et la téte haute (Lasserre) ; 
apres Sétre placé en évidence (Reuss) ; 1m loco conspicuo instar statue 
stans erectus (Valck.). Contrast ver. 13 and comp. ver. 40, xix. 8 ; 
Acts il. 14, Xvii. 22, xxvii. 21. The expression is peculiar to Lk. 
Standing was the common posture at prayer among the Jews 
(τ Sam. 1. 26; 1 Kings viii. 14, 22; Mt. vi. 5; Mk. xi. 25). See 
Lightfoot on Mt. vi. 5. 


“πρὸς ἑαυτόν. These words probably follow ταῦτα (BL, Vulg. Boh. Arm. 
Orig.) ; but, even if they precede, they must be taken with προσηύχετο (comp. 
2 Mac. xi. 13): ztra se precabatur (e), apud se orabat (Vulg.). This use 
of πρὸς ἑαυτὸν is classical. ‘‘Standing by himself” would be καθ᾽ ἑαυτόν, 
seorsum, which D here reads: comp. Acts xxviii. 16; Jas. ii. 17. The char- 





XVIII. 11,12.] JOURNEYINGS TOWARDS JERUSALEM 417 


a of his prayer shows why he would not utter it so that others could 
ear. 

εὐχαριστῶ σοι. There is no prayer, even in form; he asks God 
for nothing, being thoroughly satisfied with his present condition. 
And only in form is this utterance a thanksgiving; it is self-con- 
gratulation. He glances at God, but contemplates himself. In- 
deed he almost pities God, who but for himself would be destitute 
of faithful servants. 

ot λοιποὶ τῶν ἀνθρώπων. “The rest of men” (RV.), “all other 
men,” ceteri hominum (Vulg.). He is in a class by himself; every 
one else in a very inferior class. For other vainglorious thanks- 
givings used by Jews see Edersh. Z. & T. il. p. 2¢t. Contrast 
S. Paul’s declaration 1 Cor. xv. 9, 10, and see Schcettgen, i. p. 
306. Voli in precibus bona tua enumerare. 

ἅρπαγες, ἄδικοι, μοιχοί. Gratias agit, non quia bonus, sed guia 
solus ; non tam de bonis que habet, quam de malis qux in alits videt 
(Bernard, De Grad. Humil. v.17). But there is no hint that he 
was lying in acquitting himself of gross and flagrant crimes. Such 
falsehood in a silent address to God is scarcely intelligible. His 
error lay in supposing that all other men were guilty of these 
things, and that he himself was not guilty of sins that were as bad 
or worse. Hillel had taught, “ Endeavour not to be better than 
the community, and trust not in thyself until the day of thy death.” 
The οὗτος is contemptuous, as often. The τελώνης is pointed out 
to the Almighty as a specimen of οἱ λοιποὶ τ. ἀνθρώπων. 

12. He cites these good works as instances of the ways in 
which he is still further superior to other men. He is superior 
not only in what he avoids, but in what he performs. Charac- 
teristically he names just those things on which Pharisees prided 
themselves (Mt. ix. 14, xxiii. 23). 

Sis τοῦ σαββάτου. Mondays and Thursdays. Moses was sup- 
posed to have ascended the mount on the fifth day, and to have 
come down on the second. For the sing. of σάββατον in the sense 
-of “a week” comp. Mk. xvi. 9; 1 Cor. xvi. 2. It is amazing that 
any should have taken this as meaning “I fast twice on the 
sabbath,” which would be unintelligible. The 7e7uo b1s in sabbato 
of the Vulg. might mislead those who knew no Greek. The frequent 
statement that the Pharisees observed the second and fifth days 
as fasts all through the year (D.Z.? i. 2. p. 1054), and held that 
this was enjoined by the oral Law, is without foundation: and 
those who make it are inconsistent in saying that this Pharisee 
boasts of works of supererogation. In that case he merely states 
that he keeps the Law in its entirety. The Mosaic Law enjoins 
only one fast in the year, the Day of Atonement. Other annual 
fasts were gradually established in memory of national calamities 
(Zech. viii. 19). Occasional fasts were from time to time ordered 

27 


418 THE GOSPEL ACCORDING ΤῸ 5. LUKE [XVIII. 12, 1% 


in seasons of drought and other public calamities, and these ad- 
ditional fasts were always held on Mondays and Thursdays. Thus, 
a five days’ fast would not last from Monday to Friday inclusive, 
but would be held on all Mondays and Thursdays until the five 
days were made up (see the Didache, viii. 1; Apost. Const. vii. 23. 1). 
But many individuals imposed extra fasts on themselves, and 
there were some who fasted on Mondays and Thursdays αὐ the 
year round. Such cases would be commonest among the Pharisees, 
and the Pharisee in the parable is one of them: but there is no 
evidence that all Pharisees adopted this practice or tried to make 
it a general obligation (Schiirer, Jewish People in the T. of J. C. 
II. ii. p. 118; Edersh. Z. & TZ. ii. p. 291 ; Wetstein and Lightfoot, 
ad /oc.). The man, therefore, ἐς boasting of a work of supererogation. 
What is told us about Jewish fasting in the N.T. (v. 33; Mt. vi. 16, 
ix. 14; Mk. 1. 18; Acts xxvii. 9) is confirmed by the Mishna. 
Note that the Pharisee has dropped even the form of thanksgiving. 
With δὶς rod σαββάτου comp. ἑπτάκις τῆς ἡμέρας (xvii. 4). The genitives 
in xxiv. 1; Mt. ii, 14, xxv. 6, xxviii. 13; Gal. vi. 17 are not parallel. 
ἀποδεκατεύω. πάντα. Here again, in paying tithe of everything, 
he seems to boast of doing more than the Law required. Tithe 
was due (Num. xviii. 21; Deut. xiv. 22), but not of small garden 
herbs (Mt. xxiii. 23). There is something for which God owes 
thanks to zm. 
The rare form ἀποδεκατεύω is found in B §* here in place of the not very 


common ἀποδεκατόω or ἀποδεκατῶ. WH. ii. App. p. 171. The simple dexa- 
τεύω is more usual, 


doa κτῶμαι. “All that I get” (RV.): guecungue adguiro (iq), 
que adguiro (d). It was on what he acguired, not on what he 
possessed, that he paid tithe; on his income, not on his capital. 
All English Versions prior to RV. go wrong here with Vulg. (guz 
possideo), Luth. (das ich habe), and Beza. ‘ Possess” would be 
κέκτημαι. There is a similar error xxi. 19. Excepting Mt. x. 9 
and 1 Thes. iv. 4, the verb is peculiar to Lk. in N.T. (Acts i. 18, 
Vili. 20, xxil. 28): it is freq. in LXX. 

18. μακρόθεν ἑστώς. Far from the Pharisee: nothing else 15 
indicated. In his self-depreciation he thinks himself unworthy to 
come near in worship to one who must be a favoured servant of 
God. But we need not suppose that he remained in the Court of the 
Gentiles (Grot.), in which case the Pharisee in the Court of Israel 
would hardly have seen him. Comp. xxiii. 49. The change from 
σταθείς (ver. 11) to ἑστώς perhaps implies less of a set, prominent 
position in this case. Vulg. has s¢ams in both places ; but Cyprian 
has cum stetisset for σταθείς and stabat et for ἑστώς (De Dom. 
Orat. vi.). Comp. Tac. .Wist. iv. 72. 4. 

οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι. The common explana. 














XVIII. 18, 14.] JOURNEYINGS TOWARDS JERUSALEM 419 


tion, “would not lift up even his eyes,” much less his hands and 
his face (1 Tim. ii. 8; 1 Kings vill. 22; Ps. xxviii. 2, lxil. 4, 
cxxxiv. 2), does not seem to be satisfactory. The οὐδέ strengthens 
the previous οὐκ and need not be taken exclusively with τοὺς 
ὀφθαλμούς : “would not even {1777 up his eyes to heaven,” much less 
adopt any confident or familiar attitude towards God. See Mal- 
donatus, ad Joc. Some Rabbis taught that it was necessary to 
keep the eyes down or to close them in praying (Schcettgen, i. 
Ρ. 307). 

érumre. ‘He continued to smite”; Ζμρηάοδαΐ (4), percutiebat 
(Vulg.). Comp. viii. 52, xxiii. 48. Om. εἰς after ἔτυπτε 8 Β Ὁ. 

ἱλάσθητί μοι τῷ ἁμαρτωλῷ. “Be merciful (Dan. ix. 19) to me 
the sinner.” He also places himself in a class by himself; but he 
makes no comparisons. Consciousness of his own sin is supreme ; 
de nemine alio homine cogitat (Beng.). For similar self-accusation 
comp. Ps. xxv. 11, xl. 12, li. 3 ; Ezra ix. 6; Dan. ix. 8; 1 Tim. 1. 15. 
The verb occurs elsewhere in N.T. only Heb. ii. 17, with acc. of 
the sin. In LXX it is not common. Ps. lxiv. 3, with acc. of the 
sin. Ps. xxiv. 11, lxxvii. 38, lxxviii. 9, with dat. of the sin. 2 Kings 
ν. 18, with dat. of the person, as here. The compound ἐξιλάσ- 
κομαι is the more usual word. The classical construction with 
acc. of the person propitiated is not found in bibl. Grk., because 
the idea of “ propitiating God” is not to be encouraged. “The 
‘propitiation’ acts on that which alienates God and not on God, 
whose love is unchanged throughout” (Wsctt. on Heb. 11. 17, and 
Additional Note on 1 Jn. ii. 2, ZAp. of S. John, p. 83). 


The Latin Versions have propztdare (c ff,1), repropitiare (b), meserere (d), 
propitius esto (Vulg.). See Deissmann, Lzb/e Studies, p. 224. 


14. λέγω ὑμῖν. As often, this formula introduces an important 
declaration uttered with authority (vii. 26, 28, ix. 27, x. 12, 24, 
xi. 9, 51, xii. 4, 5, 8, 27, 37) 44, 51; Xill. 3, etc.). Here Christ 
once more claims to know the secrets both of man’s heart and of 
᾿ God’s judgments. 

κατέβη οὗτος δεδικαιωμένος. The pronoun perhaps looks back 
to the contemptuous οὗτος in ver. 11. ‘This despised man went 
down justified in the sight of God,” ze. “‘accounted as righteous, 
accepted.” Comp. vii. 35, x. 29, xvi. 15; Is. 1. 8, lil, τα; Job 
Xxxiil. 32. The Talmud says, “So long as the temple stood, no 
Israelite was in distress ; for as often as he came to it full of sin 
and offered sacrifice, then his sin was forgiven and he departed a 
just man” (Scheettgen, 1. p. 308). 

map’ ἐκεῖνον. The expression is one of comparison, and of ifse// 
does not exclude the possibility of the Pharisee being justified in 
some smaller degree. Comp. xiii. 2, 4. But the context perhaps 
excludes it. Thus Tertullian (Adv. Marcion. iv. 36), tdeoque 


420 THE GOSPEL ACCORDING TO S. LUKE [XVIII 14, 15. 


alterum reprobatum, alterum justificatum. Also Euthym. (ad Joc.), 
ὁ δικαιώσας μόνον ἑαυτὸν κατεδικάσθη παρὰ Θεοῦ, ὁ δὲ καταδικάσας 
μόνον ἑαυτὸν ἐδικαιώθη παρὰ Θεοῦ. Aug., however, points out that 
the Scripture does not say that the Pharisee was condemned (22. 
XXXV1. 4. 7). 


The readings are various, but παρ᾽ ἐκεῖνον (δὲ B L, Boh. Sah., Orig. Naz.) 
may be safely adopted: ad z//o (Vulg.) is a misrepresentation of this, and 
μαλλον παρ᾽ atkevov Tov φαρισειον (D) an amplification of it. The ἢ ἐκεῖνος 
(min. pauc.) of Elz. is a gloss; which, however, may have helped to produce 
the common reading ἢ γὰρ ἐκεῖνος (AEGHKM PQ etc.), ΠΑΡ being 
changed to TAP. If ἢ yap ἐκεῖνος (Tisch., Treg. marvg.) be adopted, it 
must be interrogative: ‘‘I say to you, this man went down to his house 
justified—or did the other do so?” Other Latin variations are 2785 zllum 
phariseum (a), magts quam tlle phariseus (bce), to which some add gzz se 
exaltabat (f ffgilqr). ἢ map’ ἐκεῖνον (Hofm. Keil) and ἤπερ ἐκεῖνος (Hahn) 
are conjectures. See Blass, Gr. pp. 106, 139. 


ὅτι πᾶς ὁ ὑψῶν, κιτιλ. Verbatim as xiv. 11 (where see note), 
which Weiss pronounces to be its original position, while its ap- 
pearance here is due to Lk. Why is it assumed that Jesus did 
not repeat His sayings? 


The suggestion (Aug. Bede) that the Pharisee represents the Jews and the 
publican the Gentiles cannot be accepted. Nor need we suppose (Godet) that 
Lk. is here showing that the Pauline doctrine of justification was based on the 
teaching of Christ. There is nothing specially Pauline here. We are not told 
that the publican was justified by faith in Christ, but by confession of sin and 
prayer. The meaning is simple. Christ takes a crucial case. One generally 
recognized as a saint fails in prayer, while one generally recognized as a sinner 
succeeds. Why? Because the latter’s prayer is real, and the former’s not. 
The one comes in the spirit of prayer,—self-humiliation ; the other in the spirit 
of pride,—self-satisfaction. 


15-17. Little Children brought to Christ. Mt. xix. 13-15; 
Mk. x. 13-16. The narrative of Lk., which has been proceeding 
independently since ix. 51, here rejoins Mt. and Mk. The three 
narratives are almost verbatim alike. Where Lk. differs either he 
has an expression peculiar to himself, as ra βρέφη (ver. 15) or 
προσεκαλέσατο (ver. 16); or he and Mk. agree against Mt., as 
in αὐτῶν ἅπτηται (ver. 15), ἔρχεσθαι and rod Θεοῦ (ver. 16), ὃς ἂν 
μὴ δέξηται, «.7.A. (ver. 17), where Mt. varies considerably in word- 
ing. Only in the καί before μὴ κωλύετε (ver. 16) does Lk. agree 
with Mt. against Mk. 

15. Προσέφερον δὲ αὐτῷ καὶ τὰ βρέφη. The δέ and καὶ τὰ βρέφη 
are peculiar to Lk. For δέ Mk. has καί and Mt. τότε: for καὶ τὰ 
βρέφη both have simply παιδία. ‘Now people were bringing to 
Him even their babes,” or “their babes also,” as well as sick 
folk. In any case βρέφος must be rendered here as in ii. 12, 16: 
comp. 1. 41, 44; Acts vil. 19; 1 Pet. ii. 2. AV. has “babe,” 
“infant,” and “young child.” Vulg. has zzfams throughout. 





XVITI. 15-18. ] JOURNEYINGS TOWARDS JERUSALEM 42I 


ἅπτηται. Mt. says more distinctly, τὰς χείρας ἐπιθῇ αὐτοῖς καὶ 
προσεύξηται. Blessing them is meant: comp. Gen. xlviii. 14, 15. 


The pres. subj. after imperf. indic. is a constr. that is freq. in LXX. It 
shows how the opt. is going out of use. But here it might be explained as 
expressing the thought of those who brought the babes, a thought put in a 
direct form for the sake of vividness: ‘‘that He may touch” for ‘‘that He 
might touch.” Win. xli. Ὁ. I. a, p. 360. 


ἐπετίμων αὐτοῖς, Not because, as Chrysostom and Theophylact 
suggest, they thought that little children were unworthy to approach 
Him ; but because they thought it a waste of His time and an 
abuse of His kindness; or, as Jerome, followed closely by Bede, 
puts it, em in similitudinem hominum offerentium importunitate 
Jassart. On the first anniversary of their birth Jewish children 
were sometimes brought to the Rabbi to be blest. 


Lk. has the imperf. in both places, προσέφερον . . . ἐπετίμων : Mt. προσ- 
nvéxOnoav . . . ἐπετίμησαν : Mk. προσέφερον. . . ἐπετίμησαν. 


16. προσεκαλέσατο. Even if with B we omit αὐτά, this would 
mean that He called the children (with their parents), and then 
addressed the disciples. Mk. has ἰδὼν. .. ἠγανάκτησεν, Mt. 
simply εἶπεν. 

μὴ κωλύετε. ‘Cease to forbid.” The wording is almost identical 
in all three narratives. Jerome and Euthym. (on Mt. xix. 14) point 
out that Christ does not say τούτων but τοιούτων, ut ostenderet non 
etatem regnare sed mores. It is not these children, nor all chil- 
dren, but those who are childlike in character, especially in 
humility and trustfulness, who are best fitted for the Kingdom. 

17. Verbatim as in Mk. x. 15. Mt. gives a similar saying on 
a different occasion (xviii. 3, 4). The δέξηται explains the τοιούτων : 
a child receives what is offered to it, in full trust that it is good for 
it, μηδὲν διακρινόμενος, μηδὲ ἀμφιβάλλων περὶ αὐτοῦ (Euthym.). 

18-30. The Rich Young Ruler who preferred his Riches to 
the Service of Christ. Mt. xix. 16-30; Mk. x. 17-31. In all 
three narratives this section follows immediately upon the one 
about bringing children to Christ. This young ruler is humiliated 
by being told that there is still a great deal to be done before he 
is qualified for ζωὴ αἰώνιος. Thus the lessons supplement one 
another. The children, like the publican, are nearer the Kingdom 
than they could suppose themselves to be; the rich young man, 
like the Pharisee, is farther from it than he supposed himself to 
be. ‘Those who can be benefited by being abased (9, 22), are 
abased; while those who cannot be harmed by being exalted (16), 
are exalted. Here again Lk. often agrees with Mk. in small 
details of wording against Mt., and only once (ἀκούσας in ver. 23) 
with Mt. against Mk. 

18. ἄρχων. ~Lk. alone tells us this, and we are in doubt what 


422 THE GOSPEL ACCORDING TO S. LUKE [XVIII.18, 19, 


he means byit. His being a νεανίσκος, as Mt. tells us (xix. 20, 22), 
is rather against his being a member of the Sanhedrin or a ruler 
of a synagogue. Weiss, Neander, and others conjecture that 
νεανίσκος is an error, perhaps an inference drawn by Mt. from 
Christ’s charge, especially τίμα τὸν πατέρα σου, κιτιλ. Certainly 
ἐκ νεότητος (which is wanting in the best texts of Mt.) does not 
seem appropriate to a veavicxos. Yet Holtzmann supposes that 
νεανίσκος has been added through a misconception of ἐκ νεότητος. 
But the rich ruler’s self-confidence might easily make him pose as 
an older man than he really was. Keim seems to be nearer the 
truth when he says that ‘‘the whole impression is that of an eager 
and immature young man” ( 765. of JVaz. v. p. 36). The statement 
of Mk., that he ran to Jesus and kneeled to Him (x. 17), indicates 
youthful eagerness. 

τί ποιήσας, κιτιλ. See on x. 25, where the same question is 
asked. In Mt. the ‘‘ good is transferred from ‘‘ Master” to “ what,” 
Διδάσκαλε, τί ἀγαθὸν ποιήσω; and hence Christ’s reply is different, 
Τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; The ruler thought that by some 
one act, perhaps of benevolence, he could secure eternal life: he 
was prepared for great expenditure. Similar questions were dis- 
cussed among the Rabbis: see Wetst. on Mt. xix. 16. 

19. Ti pe λέγεις ἀγαθόν; So also in Mk. In none of the 
three is there any emphasis on “ Me,” which is an enclitic. There 
is no instance in the whole Talmud of a Rabbi being addressed 
as “Good Master”: the title was absolutely unknown among the 
Jews. This, therefore, was an extraordinary address, and perhaps 
a fulsome compliment. The Talmud says, “There is nothing else 
that is good but the Law.” The explanation of some ancient and 
modern commentators, that Jesus is here speaking merely from 
the young man’s standpoint, is not satisfactory. ‘‘ You suppose 
Me to be a mere man, and you ought not to call any human being . 
good. That title I cannot accept, unless I am recognized as 
God.”! The young ruler could not understand this; and the 
reply must have had some meaning for Aim. His defect was 
that he trusted too much in himself, too little in God. Jesus 
reminds him that there is only one source of goodness whether 
in action (Mt.) or in character (Mk. Lk.), viz. God. He Himself 
is no exception. His goodness is the goodness of God working 
in Him. “The Son can do nothing of Himself, but what He 
seeth the Father doing. ... For as the Father hath life in 
Himself, even so gave He to the Son also to have life in Him- 


1 So Cyril, ad loc., El μὴ πεπίστευκας ὅτι Θεός εἰμι, πῶς τὰ μόνῃ πρέποντα 
τῇ ἀνωτάτω φύσει περιτέθεικάς μοι, καὶ ἀγαθὸν ἀποκαλεῖς, ὃν δὴ καὶ νενόμικας 
ἄνθρωπον εἶναι κατὰ σέ; and Ambrose, Quid me dicts bonum, quem negas 
Deum? Non ergo se bonum negat, sed Deum designat. See also Jerome, 
Basil, Epiphanius, etc. Maldonatus and Wordsworth follow. 





XVII. 19-22.| JOURNEYINGS TOWARDS JERUSALEM 423 


self... . I can of Myself do nothing: as I hear, I judge: and 
My judgment is righteous, because I seek not My own will, but 
the will of Him that sent Me” (Jn. v. 19-30). Von se magistrum 
non esse, sea magistrum absque Deo nullum bonum esse testatur 
(Bede). There is no need to add to this the thought that the 
goodness of Jesus was the goodness of perfect development (see 
on ii. 52), whereas the goodness of God is that of absolute per- 
fection (Weiss on Mk. x. 18). 


οὐδεὶς ἀγαθὸς εἰ μὴ els ὁ Θεός, So also Mk. Here the article is 
wanting in 8B. The saying appears in a variety of forms in quotations. 
Justin has two: οὐδεὶς ἀγαθὸς el μὴ μόνος ὁ Θεὸς ὁ ποιήσας τὰ πάντα (Afol. 
1. 16), and εἷς ἐστὶν ἀγαθός, ὁ πατήρ μου ὁ ἐν τοῖς οὑρανοῖς (Try. Ci.). 
Marcion seems to have read εἷς ἐστὶν ἀγαθός, ὁ Θεὸς ὁ πατήρ. In Hippol. 
Philosoph. v. 1 εἷς ἐστὶν ἀγαθός, ὁ πατὴρ ἐν τοῖς οὐρανοῖς, and a similar 
reading appears four times in Clem. Hom. See Zeller, Apostelg. pp. 32 ff., 
Eng. tr. pp. 105-119, and WH. ii. App. pp. 14, I5. 


20. τὰς ἐντολὰς οἶδας. Jesus securos ad Legem remittit ; con- 
tritos Evangelice consolatur (Beng.). This is, however, not the 
main point. Nothing extraordinary or not generally known is 
required for salvation: the observance of well-known commands 
will suffice. 


Here again Lk. exactly agrees with Mk., except that he places the 
seventh before the sixth commandment, and omits, as Mt. does, μὴ ἀπο- 
στερήσῃς, which perhaps represents the tenth. In Rom. xiii. 9, Jas. ii. 11, 
and in Cod. B of Deut. v. 17 adultery is mentioned before murder. Philo 
says that in the second πεντάς of the decalogue adultery is placed first as 
μέγιστον ἀδικημάτων (De decem orac. xxiv., xxxil.), In all three of the Gospels 
the fifth commandment is placed last and none of the first four is quoted. 
In Mt. they are in the same form as in Exod. xx. and Deut. v., Οὐ φονεύσεις, 
k.T.A. So also Rom. xiii. 9. In Mk. and Jas ii. 11, Μὴ φονεύσῃ. 


21. ταῦτα πάντα ἐφύλαξα ἐκ νεότητος. Not so much a boast, 

as an expression of dissatisfaction. “I wanted to be told of 

something special and sublime; and I am reminded of duties 

' which I have been performing all my life.” The reply exhibits 
great ignorance of self and of duty, but is perfectly sincere. 


That it was possible to keep the whole Law is an idea which is frequent 
in the Talmud. Abraham, Moses, and Aaron were held to have done 50. 
R. Chanina says to the Angel of Death, ‘‘ Bring me the book of the Law, 
and see whether there is anything written in it which I have not kept” 
(Scheettg. i. pp. 160, 161. See also Edersh. Z. & 7. i. p. 536). 

Here, as in Mt. xix. 20; Gen. xxvi. 5; Exod. xii. 17, xx. 6, we have 
the act. of φυλάττω: Mk. x. 20; Lev. xviii. 4, xx. 8, 22, xxvi. 3, the mid. 
without difference of sense. 


22. ἀκούσας δὲ ὁ “Ingots. Mk. has the striking ἐμβλέψας 
αὐτῷ ἠγάπησεν αὐτόν, which is strong evidence that behind ΜΚ. 
is one who was intimate with Christ. From ἠγάπησεν, πάντα 


424 THE GOSPEL ACCORDING TO 5. LUKE [XVIIJ. 22-24, 


πώλησον, and ἀκολούθει μοι (ν. 27, ix. 59) We may conjecture that 
this was a call to become an Apostle. 

Ἔτι ἕν σοι λείπε. Mk. has ἕν σε torepet. Mt. transfers the 
words to the young man, τί ἔτι torep@; Christ neither affirms 
nor denies the ruler’s statement of his condition. Assuming it 
to be correct, there is still something lacking, viz. detachment 
from his wealth. In what follows we have two charges, one to 
sell and distribute; the other to follow Christ: and the first is 
preparatory to the second. But we may not separate them and 
make the first the one thing lacking and the second the answer to 
τί ποιήσας in ver. 18. In ἕξεις θησαυρὸν ἐν τοῖς οὐρανοῖς we have 
a clear reference to ζωὴν αἰώνιον, and this promise is attached 
to the first charge. The πάντα (comp. vi. 30, Vil. 35, 1X. 43, ΧΙ. 4) 
and the compound διάδος (xi. 22; Acts iv. 35; elsewhere only Jn. 
vi. 11) are here peculiar to Lk. 

Mt., having transferred the words about ‘‘ lacking something yet” to the 
rich young man, gives Christ’s reply El θέλεις τέλειος εἶναι in place of “Eve 
ἕν σοι λείπει. These words cannot mean a perfection superior to the fulfil- 
ment of the Law, for no such perfection is possible (xvii. 10). A miscon- 
ception of this point led to the distinction between the performance of duty 
and moral perfection, which has produced much error in moral theology. 
Clem. Alex. rightly says, ὅταν εἴπῃ Εἰ θέλεις τέλειος γενέσθαι (szc), πωλήσας τὰ 
ὑπάρχοντα δὸς πτωχοῖς, ἐλέγχει τὸν καυχώμενον ἐπὶ τῷ πάσας τὰς ἐντολὰς ἐκ 
νεότητος τετηρηκέναι" οὐ γὰρ πεπληρώκει τό, ᾿Αγαπήσεις τὸν πλησίον σον ὡς 
ἑαυτόν" τότε δέ, ὑπὸ τοῦ Κυρίου συντελειούμενος, ἐδιδάσκετο δι᾽ ἀγάπην μετα- 
διδόναι (Strom. iii. 6, p. 537, ed. Potter). Neander, Z. J. C. 8 226, Eng. tr. 

. 367. 

In class. Grk. this use of λείπειν for ἐλλείπειν is mostly poetical. 

For διάδος (BE F etc.) SA DLMRA have δός from Mt. and Mk. And 
for ἐν τοῖς οὐρανοῖς (B D) ἐξ Α LK have ἐν οὐράνοις from Mt., and P, Vulg. 
Goth. have ἐν οὐρανῷ from Mk. The plur. is supported by 222 cedis (ade), 
but the article is doubtful. 


23. περίλυπος. Stronger than λυπούμενος (Mt. Mk.), to which . 
Mk. adds the graphic στυγνάσας (Ezek. xxxii. 10; [Mt. xvi. 3]). 
For περίλυπος comp. Mk. vi. 26, xiv. 34; Mt. xxvi. 38. He wanted 
to follow Christ’s injunctions, but at present the cost seemed to 
him to be too great. 

πλούσιος σφόδρα. The statement explains, and perhaps in 
some measure excuses, his distress. He possessed a great deal 
more than a boat and nets; and Peter, James, and John were 
not told to sell their boats and nets and give the proceeds to the 
poor ; because their hearts were not wedded to them. 

24. Πῶς δυσκόλως. All three have this adv., which occurs 
nowhere else in bibl. Grk. Clem. Alex. seems to allude to the 
saying when he writes 6 λόγος τοὺς τελώνας λέγει δυσκόλως σω- 
θήσεται (Strom. ν. 5. p. 662, ed. Potter). Lk. omits the departure 
of the ruler, which took place before these words were uttered. 
Mk. alone records (x. 24) the consternation which they excited in 








XVIII. 24, 23.f JOURNEYINGS TOWARDS JERUSALEM 425 


the disciples, and Christ’s repetition of them. [t was perhaps 
largely for the sake of Judas that these stern words about the 
perils of wealth were uttered to them. 

25. In the Talmud an elephant passing through the eye of a 
needle is twice used of what is impossible; also a camel dancing 
in a very small corn measure. See Lightfoot, Schcettgen, and 
Wetstein, ad oc. For εὐκοπώτερον see small print on v. 23. The 
reading κάμιλον =“ cable” here and Mt. xix. 24 is an attempt to 
tone down a strong statement. It is found only in a few late 
MSS. The word κάμιλος occurs only in Suidas and a scholiast 
on Aristoph. Vesp. 1030. Some would give the meaning of 
“cable” to κάμηλος (so Cyril on Mt. xix. 24), but no doubt the 
animal is meant. Others would make the “needle’s eye” into a 
narrow gateway for foot-passengers; but this also is erroneous. 
See Expositor, 1st series, iil. p. 369, 1876; WH. 1. App. p. 151. 
For βελόνης, which occurs nowhere else in bibl. Grk., Mt. and 
Mk. have ῥαφίδος, and for τρήματος Mk. has τρυμαλιᾶς. Hobart 
claims both βελόνη and τρῆμα as medical, the former with good 
reason (p. 60). 


Celsus said that this saying of Christ was borrowed along with others from 
Plato. But the passage which he quoted from the Laws (v. p. 742) merely 
says that a man cannot be at once very good and very rich. There is nothing 
about a camel or a needle. Orig. Con. (είς. vi. 16.1. The saying in the 
Koran (vii. 38), ‘‘ Neither shall they enter into paradise, until a camel 
through the eye of a needle,” is probably taken from the Gospels (Sale, p. 108). 


It is specially to be noted that this hard saying about the 
difficulty of those who have riches entering into the Kingdom of 
God is in all three Gospels and not merely in the one which is 
supposed to be Ebionite in tone. Comp. Mt. vi. 19-21; Mk. xii. 
41, 42. Lk. omits the great amazement, ἐξεπλήσσοντο σφόδρα 
(Mt.), περισσῶς ἐξεπλήσσοντο (Mk.), which this second utterance 
on the impediments caused by wealth excited in the disciples. 


The Latin translator of Origen’s comm. on Mt. xix. has the following ex- 
tract from ‘‘a certain Gospel which is called According to the Hebrews.” But 
neither this preface nor the extract are in the Greek text of Origen. Déxit ad 
eum alter divitum, Magister, quid bonum faciens vivam? Dixit et, Homo, 
legem et prophetas fac. Respondit ad eum, Fect. Dixit et, Vade, vende omnia 
que possides et divide pauperibus et vent, sequere mie. Cocpit autem dives 
scalpere caput suum (sic), et non placuit et, Et dixit ad eum Dominus, Quo- 
modo dicis Legem feci et prophetas? quoniam scriptum est in lege Diliges 
proximum tuum sicut te ipsum, et ecce multi fratres tut, flr? Abrahex, amicte 
sunt stercore, mortentes pre fame, et domus tua plena est multts bonis, et non 
egreditur omnino aliguid ex ea ad eos. Et conversus dixit Simoni aiscipule 
suo, sedenti apud se, Simon, fili Johannex, factlius est camelum intrare per 
foramen acus quam divitem in regnum celorum. See also the fragment quoted 
from the narrative of the man with the withered hand (Lk. vi. 8), These 
specimens explain why the Gospel according to the Hebrews was allowed to pass 
into oblivion, and it is difficult to believe that this Nazarene Gospel was the 


426 THE GOSPEL ACCORDING TO 5. LUKE [XVIII. 25-30. 


original Hebrew of our Mt. If it was, ‘‘ our Greek Evangelist must have been 
a most unfaithful translator” (Salmon, 27:2. te Μοὶ 7. p. 166, 5th ed.). We 
may add that he must have been a person of very superior taste and ability. 


26. Καὶ τίς δύναται σωθῆναι; Not “what ~ick man” (Weiss), 
but “what person of any description”: Num. xxiv. 23. The 
whole world either possesses or aims at possessing wealth. If, 
then, what every one desires is fatal to salvation, who can be 
saved? ‘The καί adds emphasis to the question, which arises out 
of what has just been said: comp. x. 29; Jn. ix. 36; 2 Cor. 
11:2: 

27. Τὰ ἀδύνατα παρὰ ἀνθρώποις. This shows that ver. 25 
means an impossibility, not merely something difficult or highly 
improbable. It is a miracle of grace when those who have wealth 
do not put their trust in it. Lk. omits the steadfast look 
(ἐμβλέψας) with which Mt. and Mk. say that this declaration was 
accompanied. He sympathizes with their perplexity and hastens 
to remove it. 


Not only before proper names which begin with a vowel (Mt. xxviii. 15; 
Jn. i. 40), but also in other cases, παρά sometimes is found unelided; παρὰ 
ἁμαρτωλῷ (xix. 7). This is commonly the case before ἄνθρωπος : comp. Mt. 
xix. 26; Mk. x. 27; Jn. v. 34, 41; Gal. i. 12, 


δυνατὰ παρὰ τῷ Θεῷ. Zacchzeus proved this (xix. 1-10). 
Comp. Zech. villi. 6; Job xlii. 2. For parallels from profane 
writers see Grotius and Wetstein on Mt. xix. 26. But παρὰ 
ἀνθρώποις and παρὰ τῷ Θεῷ certainly do not mean hominum judicio 
and Dez judicio (Fri. Ew.): they refer to what each can do. Man 
cannot, but God can, break the spell which wealth exercises over 
the wealthy. Comp. i. 37; Gen. xviii. 14; Jer. ΣΧΧΙ ΤΠ es. 
Zech. vili. 6. 

28. εἶπεν δὲ ὁ Πέτρος. His being the one to speak is- 
characteristic ; but he does not speak in a spirit of boastfulness. 
Rather it is the reaction from their consternation which moves 
him to speak: sfe ex verbis Salvatoris concepta (Beng.). He 
wants to be assured that God’s omnipotence has been exerted on 
their behalf, and that they may hope to enter the Kingdom. Mt. 
adds τί dpa ἔσται ἡμῖν; Note the εἶπεν δέ, which neither Mt. 
nor Mk. has. 

29. ᾿Αμὴν λέγω ὑμῖν. In all three: it is a declaration of great 
moment. Not only has God done this for the Twelve, but for 
many others: and every one who has had grace to surrender is 
sure of his reward. Lk. alone has γυναῖκα, and alone omits 
ἀγρούς, among the things surrendered. The omission is note- 
worthy in connexion with his supposed Ebionitism. 

30. πολλαπλασίονα. Job’s family was exactly restored; his 
goods were exactly doubled. The dramatic compensations of the 





XVIII. 30.] JOURNEYINGS TOWARDS JERUSALEM 42? 


O.T. are far exceeded by the moral and spiritual compensations 
of the Gospel: and it is evident from this passage that material 
rewards are included also. What is lost in the family is replaced 
many times over in Christ and in the Church. This would apply 
in a special way to converts from heathen families, who found 
loving fathers and brethren to replace the cruel relations who cast 
them out. Lk. and Mt. omit (but for no imaginable dogmatic 
reasons) the important qualification μετὰ διωγμῶν. ‘He only is 
truly rich,” said the Rabbi Meir, “ who enjoys his riches.” The 
Christian sacrifices what is not enjoyed for what brings real 
happiness. 

Mk. has ἑκατονταπλασίονα. D supported by many Latin authorities 
(abcde ff,ilqr, Cypr. Ambr. Aug. Bede) here has ἑπταπλασίονα. Cyprian 
quotes the passage thrice, and each time has septzes tantum in isto tempore. 
WII. conjectures ‘‘some extraneous source, written or oral.” Vulg. and f 
have mu/to plura in hoc tempore. 

Between λάβῃ (BD M, Arm.), which may come from Mk., and ἀπολάβῃ 
(WN APR etc.) it is not easy to decide. With ἀπολάβῃ comp. xxiii. 41; 


Rom. i. 27; Col. iii. 24; 2Jn. 8. It is often used with 7. μισθόν (Xen. 
Anab. vii. 7. 14; Her. viii. 137. 6). Wulg. has e¢ om recipiat. 


ἐν τῷ καιρῷ τούτῳ. Note the contrast with τῷ αἰώνι : not merely 
in this world, but in this season. So also in Mk. Comp. ἐν τῷ 
νῦν καιρῷ (Rom. iil. 26, vill. 18), and τὸν καιρὸν τὸν ἐνεστηκότα 
(Heb. ix. 9), which means the same: see Wsctt. 

ἐν τῶ αἰῶνι TO ἐρχομένῳ. “In the age which is in process of 
being realized.” See on vii. 19, and comp. Eph. i. 21, il. 7; Heb. 
vi. 5. Bengel remarks that Scripture in general is more explicit 
about temporal punishments than temporal rewards, but about 
eternal rewards than eternal punishments. 


Millennarians made use of this promise as an argument for their views, 
It would be in the mzllenntum that the faithful would receive literally a 
hundredfold of what they had given up for the Kingdom’s sake: non intel/i- 
gentes quod st tn cxteris digna set repromissio, in uxoribus appareat turpitudo ; 
ut gui unam pro Domino dimisertt, et centum recipiat in futuro (Jerome on Mt. 
“xix. 29). 

Lk. omits the saying about last being first and first last, having already 
recorded it in a different connexion (xiii. 30). 


81-34. The Third Announcement of the Passion. Mt. xx 
17-19; Mk. x. 32-34. For previous announcements (just before 
and just after the Transfiguration) see ix. 22, 44. The raising of 
Lazarus should probably be placed here. The decree of the San- 
hedrin for the arrest of Jesus had very likely already been passed 
when our Lord made this new announcement of His death. 
Apostolis sxpius dixit et indies expressius, ut in posterum testes 
essent prescientize ipsius (Grotius). 


The εἶπεν (ver. 31) is the one item which Lk. and Mt. have in commog 
against Mk. In several expressicns in vv. 32, 33 Lk. agrees with Mk 


428 TIIE GOSPEL ACCORDING TO S. LUKE [ XVIII. 31-33 


against Mt. The εἶπεν πρός, the πάντα (see on Vii. 35, ix. 43, xi. 4), τὰ 
γεγραμμένα (see on xxii. 37), and all of ver. 34 are peculiar to Lk.’s 
account. 


31. Παραλαβών. “Took to Himself” (ix. 28, xi. 26; Acts xv. 
39). The notion of taking as¢de, away from the multitude, is 
involved, but is not prominent. In class. Grk. it is freq. of taking 
a wife, a companion, an ally, or adopting ason. ‘This announce- 
ment specially concerned the Twelve who were to accompany 
Him to Jerusalem. See the graphic account of their behaviour 
Mik, x23; 

διὰ τῶν προφητῶν. This is the regular expression for the 
utterances of prophecy: they are spoken dy means of the Prophets.” 
The Prophet is not an originating agent, but an instrument. But 
this is the only place in which the phrase occurs in Lk., who 
says little to his Gentile readers about the fulfilment of prophecy. 
Comp. Mt. i. 22, il. 5,15, 23, iy. 14: Vill. τὴν ΣΙ: τὴ; cat 35, etc. 
In Mt. ii. 17 and i ili. 3 ὑπό is a false reading. Comp. Hag. 11. 2.— 
See Gould on Mk. x. 33, 34. 

τῷ υἱῷ τοῦ ἀνθρώπου. Once more an amphibolous expression. 
It can be taken with either τελεσθήσεται or τὰ γεγραμμένα. If 
with the former it may mean either “dy the Son of Man” (which 
is not probable, for it is not what He does, but what others do to 
Him that is predicted), or “unto the Son of Man” (RV. Hahn, 
Nosgen). Comp. ἀναπληροῦται αὐτοῖς ἡ προφητεία (Mt. xiii. 14). 
But for this Lk. elsewhere has ἐν τῷ υἱῷ τ. ἀνθρ. (xxil. 37). It 
seems better to take the dat. with τὰ γεγραμμένα: “for the Son 
of Man,” z.e. prescribed for Him as His course (Weiss, Godet), or 
“ of the Son of Man” (Vulg. Wic. Tyn. Cov. Cran. Rhem. AV. 
Alf.). Hence the ancient gloss in the text of D, περὶ τοῦ υἱοῦ 
τ. ἀ. Win. xxxi. 4, p. 265. Green, p. 100. 

82. παραδοθήσεται yap τοῖς ἔθνεσιν. This is a new element of. 
definiteness in the prophecy, and it almost carries with it, what Mt. 
xx. 19 distinctly expresses, that the mode of death will be cruci- 
fixion. It is said that this prediction has been made more definite 
by the Evangelist, who has worded it in accordance with ac- 
complished facts. But, in that case, why were not ix. 22 and 44 
made equally definite? That Christ should gradually reveal more 
details is in harmony with probability. Lk., however, omits the 
high priests and scribes, and their condemning Christ to death 
before handing Him over to the heathen, although both Mt. (xx. 
18) and Mk. (x. 33) say that Jesus predicted these details on this 
occasion. Here Lk. alone has ὑβρισθήσεται (xi. 45; Acts xiv. 5; 
elsewhere twice). 

33. τῇ ἡμέρᾳ TH τρίτῃ. Mk. has the less accurate pera τρεῖς 
ἡμέρας, which can hardly have been invented to fit the facts. 
While the prediction of His death might shake the disciples’ faith 


ee ack a AT cae 





XVIII. 33, 34.] JOURNEYINGS TOWARDS JERUSALEM 429 


in His Messiahship, the prediction of His rising again was calculated 
to establish it. 

84. Καὶ αὐτοὶ οὐδὲν τούτων συνῆκαν. Comp. ii. 50. Note the 
characteristic καὶ αὐτοίπα ἣν κεκρυμμένον. Lk. alone mentions 
the appeal to prophecy (ver. 31), and he alone states—with three- 
fold emphasis—that the Twelve did not at all understand. But 
Mt. and Mk. z//ustrate this dulness of apprehension by the request 
of the sons of Zebedee for the right and left hand places in the 
Kingdom, which Lk. omits. Their minds were too full of an 
earthly kingdom to be able to grasp the idea of a Messiah who 
was to suffer and to die: and without that they could not under- 
stand His rising again, and did not at first believe when they 
were told that He had risen. Their dulness was providential, 
and it became a security to the Church for the truth of the 
Resurrection. The theory that they believed, because they ex- 
pected that He would rise again, is against all the evidence. Comp. 
ix: 45. 

κεκρυμμένον ἀπ᾽ αὐτῶν. This was changed when He διήνοιξεν 
αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφάς (xxiv. 45). For ἀπ᾽ αὐτῶν 
COmpeix 45. 21, Kix. 42; 2 Kings ἵν. 27; Ps. cxyiil. τοῦ; Is: 
xl. 27; Jer. xxxix. 17. This statement is not identical with either 
of the other two. It explains the fact that they not only did not 
understand any of this at the time, but “did not get to know 
(ἐγίνωσκον) the things that were said.” 

35-43. The Healing of Blind Bartimzeus at Jericho. Mt. 
xx. 29-34; Mk. x. 46-52. This miracle probably took place in 
the week preceding that of the Passion. 


The three narratives have exercised the ingenuity of harmonizers. Lk. and 
Mk. have only one blind man; Mt. again mentions two (comp. Mt. ix. 27). 
Lk. represents the miracle as taking place when Jesus was approaching Jericho ; 
Mt. and Mk. as taking place when He was leaving it. Lk. says that Jesus 
healed with a command, ἀνάβλεψον ; Mk. with a word of comfort, ὕπαγε, ἡ 
πίστις σου σέσωκέν ce; Mt. with a touch, ἥψατο τῶν ὀμμάτων αὐτῶν. Only those 
who have a narrow view respecting inspiration and its effects will be concerned 
to reconcile these differences and make each of the three verbally exact. These 
make many suggestions. 1. There were ¢hree different healings (Euthym. on 
Mt. xx. 34). 2. As Christ entered Jericho, Bartimzeus cried for help, and was 
not healed ; he then joined a second blind man, and with him made an appeal 
as Jesus left Jericho, and then both were healed (Calvin and Maldon. followed 
by Wordsw.). 3. One blind man was healed as He entered, Bartimzeus, and 
another as He left (Aug. Quest. Evang. ii. 48). 4. One was healed as He entered 
and one as He left; and Mt. combines the first with the second (even Neander 
inclines to this, 2. /. C. § 236, note). 5. There were two Jerichos, Old and 
New, and Lk. means that Jesus was approaching New Jericho, Mt. and Mk. 
that He was leaving Old Jericho (Macknight), although there is no evidence 
that Old Jericho was still inhabited, or that ‘‘ Jericho” without epithet could at 
this time mean anything but the city which was given by Antony to Cleopatra, 
and afterwards redeemed by Herod the Great (Jos. Amt. xv. 4. 2, 4). See 
Stanley, Szz. & Pal. p. 310; also some good remarks by Sadler on Mk. x. 46, 
to the effect that ‘‘the inspiration of the Evangelists did not extend to minuua 


430 THE GOSPEL ACCORDING TO 5. LUKE [XVIII. 35-38. 


of this sort” ; and by Harvey Goodwin against forced explanations (Gosf. of 
S. Luke, p. 311, Bell, 1865). 6. See below on ver. 35. The narrative of Mk., 
who gives the name Bartimzeus and other details, is probably the most exact of 
the three. See Wsctt. /ntr. to the Gospels, ch. vii. p. 367, 7th ed. 

The attempts of Hitzig and Keim to use the name, which in Syriac may per- 
haps mean ‘‘son of the blind,” to discredit the whole narrative, are rightly con- 
demned by Weiss (Z. /. ii. p. 439, Eng. tr. iii. p. 222). Strauss suggests that 
the name comes from ἐπετίμων (ver. 39; Mk. x. 48) and ἐπετίμησε (Mt. xx. 31) 
(Z. J. §71, p. 429, 1864). For other possible meanings see Lightfoot, Hor. 
Heb. ad loc. 


35. ἐν τῷ ἐγγίζειν αὐτὸν eis “lepetxd. The translation, “ When 
He was not far from Jericho,” z.e. as He had just left it (Grotius, 
Nosgen), is perhaps the worst device for harmonizing Lk. with 
Mt. and Mk. The meaning of ἐγγίζειν is decisive; and there 1s 
the εἰς in addition. Both Herod the Great and Archelaus had 
beautified and enlarged Jericho, which at this time must have pre- 
sented a glorious appearance (D.Z." art. “ Jericho”). It was here 
that Herod had died his horrible death (Jos. B. Δ i. 33. 6, 7). 
Note the characteristic ἐγένετο and ἐν τῷ ὦ. infin. See on iii. 21, 
and comp. 2 Sam. xv. 5. 


In class. Grk. ἐγγίζειν is not common, and usually has the dat. In bibl. 
Grk. it is very frequent; sometimes with dat., esp. in the phrase ἐγγίζειν τῷ 
Θεῷ (Jas. iv. 8; Exod. xix. 22; Lev. x. 3; Is. xxix, 13, etc.) ; sometimes 
with πρός (Gen. xlv. 4, xlvili. 10; Exod. xix. 21, etc.) ; and also with εἰς 
(xix. 29, xxiv. 28; Mt. xxi. 1; Mk. xi. 1; Tob. vi. ION, xi. 1), In N.T. 
ἐγγίζειν is always intrans. 

For ἐπαιτῶν (SB D L, Orig.) A ΡΟΝ εἰς. have προσαιτῶν. Comp. xvi. 3. 


86. ὄχλου διαπορευομένου. The caravan of pilgrims going up to 
the Passover. See on vi. 1 and on xi. 29; also Edersh. Ast. of 
J. NV. p. 255, ed. 1896. Leaving His place of retirement (Jn. 
xi. 54, 55), Jesus had joined this caravan ; and it is probable that 
He came to Jericho in order to do so. The crowd was there,’ 
according to all three narratives, defore the miracle took place. 
This shows how untenable is the view of Keim, Holtzmann, and 
Weiss, that Lk. has purposely transferred the healing from the 
departure to the entry in order to account for the crowd at the 
meeting with Zacchzeus (xix. 3): the miracle produced the crush 
of people. But according to Lk. himself the crowd was there 
before the miracle. 

ἐπυνθάνετο τί εἴη τοῦτο. In N.T. πυνθάνομαι is almost 
peculiar to Lk. (xv. 26, where see note; Acts iv. 7, x. 18, 29, etc.). 
Omitting ἄν with SABP etc. against DKLMQRX, “He 
enquired what this was,” not “ what this possibly might be.” Mt. 
it, eo mstaven.g 2: 

37. For ἀπήγγειλαν see on vill. 20; for Ναζωραῖος see on iv. 34 
(Mk. here has Ναζαρηνός, and Mt. omits the epithet); and for 
παρέρχεται 566 ON ΧΙ. 42. © 








XVIII. 38-43.} JOURNEYINGS TOWARUS JERUSALEM 431 


38. ἐβόησεν. Comp. 1x. 38, xvil. 13. 

υἱὲ Aauei’. This shows that he recognizes Jesus as the 
Messiah (Mt. ix. 27, xii. 23, xv. 22, xxi. 9, 15). It is not this which 
the multitude resent, but the interruption: comp. v. 15. They 
regard him as an ordinary beggar, asking for money. And Jesus 
was perhaps teaching as He went. Mk. tells us how the attitude 
of the people changed towards him, when they saw that Jesus had 
decided to listen to him. See Gould on Mk. x. 47. 

39. σιγήσῃ. Excepting Rom. xvi. 25 and 1 Cor. xiv. 28, 30, 34, 
the verb is peculiar to Lk. in N.T. (ix. 36, xx. 26 ; Acts xii. 17, xv. 
12,13). Mt.and Mk. have σιωπᾷν, which & A Q R, Orig. read here. 

ἔκραζεν. Note the change of verb and tense from ἐβόησεν. 
While Bodw is specially an intelligent cry for help, κράζω is often an 
instinctive cry or scream, a loud expression of strong emotion. In 
class. Grk. κράζω is often used of the cries of animals. The two 
words are sometimes joined (Dem. De Cor. p. 271; Aristoph. 
Plut. 722). Mt. and Mk. have κράζω in both places, and Mt. has 
the aor. in both. The man’s persistency is evidence of his faith, 
which Christ recognizes. 

40. oraeis. See on ver. 11: the others have ords. Excepting 
in Mt. and Acts, where the verb is common, κελεύω occurs here 
only in N.T. In LXX it is found only in the Apocrypha. Mk. 
here describes the man’s casting away! his ἱμάτιον and leaping up 
to come to Jesus, when the people had passed on to him Christ’s 
command. Christ’s making those who had rebuked him to be the 
bearers of His invitation to him is to be noted. 


With the constr., ἐγγίσαντος αὐτοῦ... . αὐτόν instead of ἐγγίσαντα, comp. 
xii, 36, xv. 20, xvii. 12, xxii. 10, 53; Acts iv. 1, xxi. 17. 


41. Ti σοι θέλεις ποιήσω; Not that Jesus gives him carte 
blanche (Godet) to have anything that he likes; but that He will 
make clear to the multitude that this is no ordinary beggar, but 
one who has faith to ask to be healed. For the constr. see 
on ix. 54. Both Mt. (xiv. 19, xx. 34) and Lk. (xix. 5) use ἀνα- 
βλέψω in both senses, “look up” and “recover sight.” 

42. ἡ πίστις cov. The multitude had called Jesus “the 
Nazarene,” and had tried to silence the blind man. He had called 
Him the “Son of David,” and had persevered all the more. Mt. 
says that Jesus touched the eyes, but omits these words. Comp. 
Vil. 50, Vili. 48, xvil. 19. 

43. mapaxpjpa. Mk. has εὐθύς: comp. v. 25, Vill. 44, 55; 
xxii. 60. Lk. alone records that the man glorified God, and that 
the people followed his example ; comp. ix. 43. The poetical word 
αἶνος is not rare in LXX, but occurs in N.T. only here and in a 

1 In Syr-Sin, Timai Bar-Timai “rose and ‘ook up his garment, and came t3 


Jesus.” Comp. Jn. xxi. 7. In Diatess.-Tat. he asks for sight, “that I may 
see Thee.” 


432 THE GOSPEL ACCORDING TO 8. LUKE [XIX.1, 2 


quotation from Ps. viii. 2 in Mt. xxi. 16. With αἶνον διδόναι comp. 
δόξαν διδόναι (xvii. 18; Rom. iv. 20; Rev. iv. 9). 


It is worth while to collect together the characteristics of Lk.’s style which 
are very conspicuous in this section, especially when it is compared with Mt. 
and Mk. In ver. 35 we have ἐγένετο, ἐν τῷ α6. infin., and ἐπαιτῶν (only 
here and xvi. 3); in ver. 36, διαπορευομένου (vi. I, xiii. 22) and ἐπυνθάνετο 
(xv. 26); in ver. 37, ἀπήγγειλαν (viii. 20) and παρέρχεται (xi. 42); in 
ver. 38, ἐβόησεν (iii. 4, ix. 38, xviii. 38); in ver. 39, σιγήσῃ (ix. 36, xx. 26) 
and αὐτός ; in ver. 43, παραχρῆμα (v. 25) and πᾶς (vii. 35, xi. 4). In all 
these cases, either other expressions are used by Mt. and Mk., or they omit the 
idea which Lk. thus expresses. 


XIX. 1-10. §The Visit to Zacchzus, the Tax-collector of 
Jericho. The on other grounds improbable conjecture, that we 
have here a distorted variation of the Call of Matthew, the Tax- 
collector of Capernaum, is excluded by the fact that Lk. has 
recorded that event (v. 27-32). Even if the two narratives were 
far more similar than they are, there would be no good reason for 
doubting that two such incidents had taken place. The case of 
Zacchzeus illustrates the special doctrine of this Gospel, that no 
one is excluded from the invitation to the Kingdom of God. The 
source from which Lk. obtained the narrative seems to have been 
Aramaic. In time it is closely connected with the preceding 
section. 

1. διήρχετο τὴν ᾿Ιερειχώ. “ He was passing through Jericho,” and 
the meeting took place inside the city. For the verb see on ii. 15, 
and for the constr. comp. ii. 35; Acts xii. 10, xili. 6, xiv. 24, etc. 
Apparently the meeting with Zacchzeus was what detained Him in 
Jericho: otherwise He would have gone through without staying : 
comp. xxiv. 28. 

2. ὀνόματι καλούμενος Ζακχαῖος. For the dat. comp.i. 61. The 
name, which means “ pure,” shows him to have been a Jew: Ezra. 
li. 9; Neh. vii. 14. Tertullian says, Zaccheus, etst allophylus, for- 
tasse tamen aliqua notitia scripturarum ex commercio Judaico affiatus 
(Adv. Marcion. iv. 37. t). But the Jews murmured because Jesus 
lodged with a man that was a simmer. They would have saida 
heathen, if it had been true. See below on ver. 9. The Clementines 
make Zacchzus a companion of Peter, who appoints him, much 
against his wish, to be bishop of Czsarea (Hom. 111. 63; δεν. 
11, 66); and the Apost. Const. say that he was succeeded by 
Cornelius (vii. 46). Clem. Alex. says he was identified with 
Matthias (S¢vom. iv. 6. p. 579). The Talmud mentions a Zacchzeus 
who lived at Jericho and was father of the celebrated Rabbi 
Jochanan. He might be of the same family as this Zacchzus. 
The use of ἀνήρ here (comp. i. 27, Viil. 41, xxili. 50) rather than 
ἄνθρωπος (comp. li. 25, Vi. 6) perhaps is no mark of dignity: see 
ver. 7. 








XIX. 2-4.] JOURNEYINGS TOWARDS JERUSALEM 433 


καὶ αὐτὸς ἦν ἀρχιτελώνης καὶ αὐτὸς πλούσιος. Note the double 
καὶ αὐτός, and see on ν. 14 and Vi. 20. 


The second καὶ αὐτός (BK UII, Vulg.) is doubtful: om. D, de; καὶ οὗτος 
fv (AQR); καὶ ἢν (δὲ L, Boh. Goth.). The last may be right. 


ἀρχιτελώνης. This is evidently an official title, and means 
more than that Zacchzus was a very rich tax-collector (Didon). 
Had that been the meaning, we should have ὅτι or yap instead of 
καί. Perhaps we may render, ‘“‘Commissioner of Taxes.” The 
word occurs nowhere else, and the precise nature of the office can- 
not be ascertained. Probably he was intermediate between the 
portitores and the publicant, and by the Romans would have been 
called magister. Jericho, as a large frontier city, through which 
much of the carrying trade passed, and which had a large local 
trade in costly balsams, would be a likely place for a commissioner 
of taxes. This is the sixth notice of the tax-collectors, all favour- 
able, in this Gospel (iii. 12, v. 27, vil. 29, xv. I, xviii. 10). 

8. ἐζήτει ἰδεῖν. Not like Herod (xxiii. 8), but like the Greeks 
(Jn. xii. 21). He had heard of Him, and perhaps as mixing freely 
with publicans and sinners. ama notum vultu noscere cupiebat 
(Grotius). For the indic. after τίς dependent comp. Acts xxi. 33. 

οὐκ ἠδύνατο ἀπὸ τοῦ ὄχλου. The multitude was the source of the 
hindrance. Comp. xxi. 26, xxiv. 41; Acts xii. 14, xxii. 113; Jn. 
xxi. 6; Heb. v. 7. His being unable to free himself from the 
throng is not the meaning of the ἀπό. In class. Grk. we should 
have διά with acc. For ἡλικίᾳ see on il. 52. 

4. cis τὸ ἔμπροσθεν. Strengthens the προδραμών. He ran on 
to that part of the city which was in front of Christ’s route. There 
is nothing to show that he wished to Azde, and that Christ’s call to 
him was like His making the woman with the issue disclose her 
act (Trench). On the other hand, there is no evidence that he 
braved the derision of the crowd. We may say, however, that no 
thought of personal dignity or propriety deterred him from his 
‘purpose. 


TR. omits εἰς τό, which is sufficiently attested by NBL, frocesset in 
priore et (e), antecedens ab ante (d), D having προλαβών for προδραμών. 


συκομορέαν. ““Α fig-mulberry,” quite a different tree from the 
fig and the mulberry and the common sycomore. _ Its fruit is like 
the fig, and its leaf like the mulberry, and hence the name. The 
συκάμινος of xvii. 6 is commonly held to be the mulberry, but 
may be another name for the fig-mulberry, as Groser thinks. The 
fig-mulberry “recalls the English oak, and its shade is most pleas- 
ing. It is consequently a favourite wayside tree. . . . It is very 
easy to climb, with its short trunk, and its wide lateral branches 
forking out in all directions” (Tristram, WVaz. His¢. of B. p. 398). 

28 


434 THE GOSPEL ACCORDING TO S. LUKE [XIX. 4-8. 


The MSS. vary much, but all early uncials except A have -μορέα and not 
-μοραία ; and -μορέα is much better attested than -μωρέα or -μωραία, The 
common form is συκόμορος. 

With ἐκείνης sc. ὁδοῦ comp. ποίας, v. 19. 

For the sudden change of subject, ἀνέβη. . . ἤμελλεν, comp. xiv. 5, 
xv. 15, xvii. 2; and for the subjunctive after a past tense, ἀνέβη... ἵνα ἴδη, 
comp. vi. 7, xviii. 15, 39; Jn. iv. 8, vii. 32. 

δ. Zaxxate. There is no need to assume that Jesus had super- 
natural knowledge of the name: Jn. iv. 17, 18 is not parallel. 
Jesus might hear the people calling to Zacchzeus, or might enquire. 
And He seems not to use His miraculous power of knowledge 
when He could obtain information in the usual way (Mk. viil. 5 ; 
Jn. xi. 34). The explanation that He thereby showed Zacchzeus 
that He knew all about him, is not adequate. Would Zacchzeus 
have inferred this from being addressed by name? 

σπεύσας κατάβηθις He had made haste to see Christ: he must 
make haste to receive Him. <Accepit plus quam sperabat, qui, guod 
potuit, fectt (Maldon.). As in the case of Nathanael (Jn. 1. 47), 
Jesus knew the goodness of the man’s heart. Here supernatural 
knowledge, necessary for Christ’s work, is quite in place. For 
σπεύδειν see on il. 16. 

σήμερον yap ἐν τῷ οἴκῳ cov. First, with emphasis. ‘This very 
day; in thy Zouse.” For δεῖ of the Divine counsels see on iv. 43. 
Taken in conjunction with καταλῦσαι (ver. 7), μεῖναι possibly means 
“‘to pass the night.” But neither word necessarily means staying 
for more than a long rest. 

7. πάντες διεγόγγυζον. Note the characteristic πάντες, and 
comp. v. 30, xv. 2. It was not jealousy, but a sense of outraged 
propriety, which made them all murmur. 

Παρὰ ἁμαρτωλῷ. First, with emphasis. They allude, not to the 
personal character of Zacchzus, but to his calling. For παρά 
unelided before a vowel see small print on xviii. 27, and Gregory, 
Prolegom. p. 95. 

καταλῦσαι. Only here and ix. 12 in N.T. has καταλύω the 
classical meaning of “loosing one’s garments and resting from a 
journey”: comp. Gen. xix. 2, xxiy. 23, 25; Ecclus.\ xiv. ΣΡ 
xxxvl. 31. Elsewhere in N.T. it means “throw down, destroy” 
(xxi. 65 Acts v.) 38). vi. 14, /etc.). 

8. σταθείς. Perhaps indicates a set attitude: see on xviii. 11. 
It is a solemn act done with formality. The narrative represents 
this declaration as the immediate result of personal contact with 
the goodness of Christ. He is overwhelmed by Christ’s con- 
descension in coming to him, and is eager to make a worthy 
acknowledgment. ‘That he was stung by the reproach παρὰ ἅμαρ- 
τωλῷ ἀνδρί, and wished to prove that he was not so great a sinner, 
is less probable. The δέ does not show that Zacchzeus is answer- 
ing his accusers, but that Lk. contrasts his conduct with theirs. 














XIX.8.] JOURNEYINGS TOWARDS JERUSALEM 435 


The solemn declaration is addressed πρὸς τὸν κύριον, not to them; 
and the ᾿Ιδού with which it begins indicates a sudden resolution, 
rather than one which had been slowly reached. 


τὰ ἡμίσια. ‘* MSS. clearly certify to τὰ ἡμίσια (1, alone has ἡμίσεια), 
apparently from a form juloos, against τὰ ἥμισυν and still more against τὰ 
ἡμίση : this peculiar form occurs in an inscription from Selinus in Cilicia 
(C.7.G. 4428).” WH. ii. App. p. 158. But editors are much divided. 
Lach. ἡμίσεα, Treg. Tisch. and Weiss ἡμίσεια, TR. and RV. ἡμίση, WH. 
ἡμίσια. May not ἡμίσεια and ἡμίσια be mere mistakes for ἡμίσεα, and ἡμίση 
be a supposed improvement? The neut. plur. depends upon the neut. plur. 
of τῶν ὑπαρχόντων. Comp. τῶν νήσων τὰς ἡμίσεας (Hdt. 11. 10. 4) ; οἱ ἡμίσεις 
τῶν ἄρτων (Xen. Cyz. iv. 5. 4). For τὰ ὑπάρχοντα see on viii. 3. 


τοῖς πτωχοῖς δίδωμι. “1 hereby give to the poor”: it is an act 
done there and then. The present tense might mean “I am in 
the habit of giving” (Godet) ; but this is not likely. For (1) this 
makes Zacchzus a boaster; (2) τῶν ὑπαρχόντων has to be inter- 
preted “income,” whereas its natural meaning is “that which one 
has possessed all along, capital”; (3) ἀποδίδωμι must follow δίδωμι, 
and it is improbable that Zacchzeus was in the habit of making 
fourfold restitution for zzadvertent¢ acts of injustice ; and a man so 
scrupulous as to restore fourfold would not often commit acts of 
deliberate injustice. Standing in Christ’s presence, he solemnly 
makes over half his great wealth to the poor, and with the other 
half engages to make reparation to those whom he has defrauded. 
So Iren. Tertul. Ambr. Chrys. Euthym. Theoph. Maldon. etc. 
Aug. and Euthym. suggest that he kept one half, not to possess 
it, but to have the means of restitution. That he left all and 
became a follower of Christ (Ambr.) is not implied, but may 
eventually have taken place. 

εἴ τινός τι ἐσυκοφάντησα. The indic. shows that he is not in 
doubt about past malpractices: “if, as I know is the case, I have,” 
etc. Comp. Rom. v. 17; Col. 11. 20, 111. 1. For συκοφαντεῖν see 
on ili. 14, the only other place in N.T. in which the verb occurs: 
in LXX it is not rare. The constr. τινός τι is on the analogy of 
ἀποστερεῖν and similar verbs. 

ἀποδίδωμι τετραπλοῦν. This was almost the extreme penalty 
imposed by the Law, when a man was comfelled to make repara- 
tion for a deliberate act of destructive robbery (Exod. xxii. 1; 
2 Sam. xii. 6). But sevenfold was sometimes exacted (Prov. vi. 31). 
If the stolen property had not been consumed, double was to be 
paid (Exod. xxii. 4, 7). When the defrauder confessed and made 
voluntary restitution, the whole amount stolen, with a fifth added, 
was sufficient (Lev. vi. 5; Num. v. 7). Samuel promises only 
simple restitution if anything is proved against him (1 Sam. xii. 3). 
Zacchzeus is willing to treat his exactions as if they had been de- 
structive robberies.. In thus stripping himself of the chief part 


436 THE GOSPEL ACCORDING TO 5. LUKE [XIX. 8, 9, 


even of his honestly gained riches he illustrates xviii. 27. £cce 
enim camelus, deposita gibbi sarcina, per foramen acus transit, hot 
est dives et publicanus, relicto onere divitiarum, contempto sensu 
fraudium, angustam portam arctamque viam que ad vitam ducit 
ascendit (Bede). 

9. πρὸς αὐτόν. Although Christ uses the third person, this 
probably means “unto him” (Mey. Hahn) rather than “in refer- 
ence to him” (Grot. Nosg. Godet): see on xviii. 9. Ewald reads 
πρὸς αὑτόν, like πρὸς ἑαυτόν, xvili. 11, as if Jesus were thinking 
aloud. It is doubtful whether αὗτόν for ἑαυτόν occurs in N.T. 


To avoid the difficulty some texts have the plur. πρὸς αὐτούς (R), ad zl/os 


(abc ff,ils), and some omit (de, Cypr.). Some MSS. of Vulg. have ad eos 
or ad zllos for ad eum. 


ὅτι Σήμερον. The ὅτι is merely recitative and is not to be 
translated. ‘The σήμερον confirms the view that δίδωμι and ἀπο- 
δίδωμι refer to a present resolve and not to a past practice. 

σωτηρία. .. eyévero. A favourite constr. with Lk. See on 
iv. 36. Only on this occasion did Jesus offer Himself as a guest, 
although He sometimes accepted invitations. Just as it was toa 
despised schismatic (Jn. iv. 26), and to a despised outcast from 
the synagogue (Jn. ix. 37)» that He made a spontaneous revelation 
of His Messiahship, so it is a despised tax-collector that He selects 
for this spontaneous visit. In each case He knew that the re- 
cipient had a heart to welcome His gift: and it is in this welcome, 
and not in the mere visit, that the σωτηρία consisted.} 

That τῷ οἴκῳ τούτῳ is said rather than τῷ ἀνδρὶ τούτῳ probably 
means that the blessing extends to the whole household ; rather 
than that Jesus is alluding to the hospitality which He has received 
under this roof. In any case it is to be noted that it is the house 
which has suddenly lost half its wealth, and not the poor who have 
the promise of abundant alms, that Jesus declares to have received 
a blessing. To this occasion we may apply, and possibly to this 
occasion belongs, the one saying of Christ which is not recorded 
in the Gospels, and which we yet know to have been His, “It is 
more blessed to give than to receive” (Acts xx. 35). 

καθότι καὶ αὐτὸς υἱὸς “ABpadp. This is conclusive as to Z, 
being a Jew. The words cannot be understood exclusively in a 
spiritual sense, as Cyprian seems to take them (222. Ixiii. 4, ed. 
Hartel). Chrysostom points out the moral sonship: Abraham 
offered his heir to the Lord, Zacchzeus his inheritance. Comp. 
xiii. 16, and see Weiss, Z. /. 1. p. 438, Eng. tr. iii. p. 221. For 
καθότι, which is peculiar to Lk., see small print on i. 7. The 
meaning is that he also, as much as any one else, is an Israelite. 


1In the Roman Church this verse is part of the gospel in the service for the 
dedication of churches. 








XIX 9,10.) JOURNEYINGS TOWARDS JERUSALEM 437 


“His detested calling has not cancelled his birthright. My visit 
to him, and his receiving salvation, are entirely in harmony with 
the Divine Will” (ver. 5). 

10. ἦλθεν. First with emphasis: “ He came for this very pur- 
pose.” The γάρ explains σωτηρία ἐγένετο : salvation to such as Z. 
is the object of His Epiphany. For the neut. of a collective whole, 
τὸ ἀπολωλός, comp. Jn. vi. 37, xvii. 2, 24; and for the thought, 
Lk. xv. 6, 9, 32; Ezek. xxxiv. 16. The expression is no evidence 
that Zacchzeus was a heathen. Comp. τὰ ἀπολωλότα οἴκου Ἰσραήλ 
(Mt. x. 6, xv. 24). 

11-28. § The Parable of the Pounds. It is probable that this 
is distinct from the Parable of the Talents (Mt. xxv. 14-30; comp. 
Mk. xiii. 34-36). It is more likely that Jesus should utter some- 
what similar parables on different occasions than that Mt. or Lk. 
should have made very serious confusion as to the details of the 
parable as well as regards the time and place of its delivery. 


Here Jesus is approaching Jerusalem, but has not yet entered it in triumph: 
apparently He is stillin Jericho. In Mt. He is on the Mount of Olives a day 
or two after the triumphal entry. Here He addresses a mixed company pub- 
licly. In Mt. He is speaking privately to His disciples (xxiv. 3). Besides the 
difference in detail where the two narratives are parallel, there is a great deal in 
Lk. which is not represented in Mt. at all. The principal items are: (1) the 
introduction, ver. 11; (2) the high birth of the chief agent and his going into a 
far country to receive for himself a kingdom, ver. 12; (3) his citizens hating him 
and sending an ambassage after him to repudiate him, ver. 14; (4) the signal 
vengeance taken upon these enemies, ver. 27; (5) the conclusion, ver. 28. 
Strauss supposes that Lk. has mixed up two parables, the Parable of the Pounds, 
which is only another version of the Parable of the Talents in Mt., and another 
which might be called the Parable of the Rebellious Citizens, consisting of 
wv. 12,14, 15, 272. Without denying the possibility of this hypothesis, one may 
assert that it is unnecessary. As regards the Talents and the Pounds, Chrysos- 
tom pronounces them to be distinct, while Augustine implies that they are so, 
for he makes no attempt to harmonize them in his De Consensu Evangelistarum. 
Even in the parts that are common to the two parables the differences are very 
considerable. (1) In the Talents we have a householder leaving home for a 
time, in the Pounds a nobleman going in quest of a crown; (2) the Talents 
are unequally distributed, the Pounds equally; (3) the sums entrusted differ 
‘enormously in amount; (4) in the Talents the rewards are the same, in the 
Pounds they differ and are proportionate to what has been gained ; (5) in the 
Talents the unprofitable servant is severely punished, in the Pounds he is merely 
deprived of his pound. Out of about 302 words in Mt. and 286 in Lk., only 
about 66 words or parts of words are common to the two. An estimate of the 
probabilities on each side seems to be favourable to the view that we have 
accurate reports of two different parables, and not two reports of the same 
parable, one of which, if not both, must be very inaccurate. And, while both 
parables teach that we must make good use of the gifts entrusted to us, that in 
Mt. refers to those gifts which are unequally distributed, that in Lk. to those in 
which all share alike. See Wright, Symopfszs, ὃ 138, p. 127. 


The lesson of the parable before us is twofold. To the disciples 
of all classes it teaches the necessity of patiently waiting and 
actively working for Christ until He comes again. To the /ews it 


438 THE GOSPEL ACCORDING TO 8. LUKE [XIX. 10, 1]. 


gives a solemn warning respecting the deadly opposition which 
they are now exhibiting, and which will be continued even after 
His departure. There will be heavy retribution for those who 
persistently reject their lawfully appointed King. This portion of 
the parable is of special interest, because there is little doubt that 
it was suggested by contemporary history. Herod the Great, ap- 
pointed procurator of Galilee by Julius Czesar B.c. 47 and tetrarch 
by Antony B.c. 41, went to Rome B.c. 40 to oppose the claims of 
Antigonus, and was made king of Judzea by the senate (Jos. Azz. 
XIV. 7. 3,9. 2,13. 1, τῇ. 4; B../. 1. 14. 4). His sone Amechelame 
in like manner went to Rome to obtain the kingdom which his 
father, by a change in his will, had left to him instead of to Antipas. 
The Jews revolted and sent an ambassage of fifty to oppose him 
at Rome. Augustus, after hearing them and the Jews on the spot, 
confirmed Herod’s will, but did not allow Archelaus the title of 
king until he had proved his worthiness. This he never did; but 
he got his “kingdom” with the title of ethnarch (Awz¢. xvii. 8. 1, 
9. 3, 11. 4; B. /. u. 6.1, 3). All this had taken: place); ΕἼ 9mm 
which year Antipas also went to Rome to urge his own claims 
against those of Archelaus. His more famous attempt to obtain 
the title of king did not take place until after this, and cannot be 
alluded to here. ‘The remarkable feature of the opposing embassy 
makes the reference to Archelaus highly provable; and Jericho, 
which he had enriched with buildings, would suggest his case as 
an illustration. But the reference is by some held to ie fictitiors, 
by others is made a reason for suspecting that the author of this 
detail is not Christ but the Evangelist (Weiss). 

11. ᾿Ακουόντων δὲ αὐτῶν ταῦτα. These words connect the parable 
closely with what precedes. The scene is still Jericho, in or near 
the house of Zacchzeus ; and, as ταῦτα seems to refer to the saying 
about σωτηρία (vv. 9, 10), αὐτῶν probably refers to the disciples 
and those with Zacchzeus. The belief that the Kingdom was close 
at hand, and that Jesus was now going in triumph to Jerusalem, 
was probably general among those who accompanied Him, and 
the words just uttered might seem to confirm it. ‘“‘ But because 
they heard these things” (Mey.) is, however, not quite the mean- 
ing: rather, “dad as they heard” (AV. RV.) ; Axe tlis audientibus 
(Vulg.). 


Here Cod. Bezae has one of its attempts to reproduce the gen. abs. in 
Latin: audzentzum autem eorum ; comp. ill. 15, 1x. 43, xxl. 5, 20, etc. 


προσθεὶς εἶπεν παραβολήν. Not, “He spoke, and added a par- 
able” to what He spoke; but, “He added and spoke a parable” 
in connexion with what had preceded. JA/oris est Domino, pre- 
missum sermonem parabolis adfirmare subjectis (Bede). It is a 
Hebraistic construction: comp. Gen. xxxviii. 5 ; Job xxix. 1; Gen. 





MIX. 11-13.] JOURNEYINGS TOWARDS JERUSALEM 430 


wave tin Lk. xx: 11, 12; Acts xii. 3; Gen. iv. 2, viii. 12 we 
have another form of the same idiom, προσέθετο πέμψαι, etc. See 
also on vi. 39 for εἶπεν παραβολήν. 


The Latin equivalents are interesting: addidit dicens (a), adjecit et dixit 
e), addidit dicere (5), adjictens dixzt (Vulg.). See also xx. 11. 


διὰ τὸ ἐγγὺς εἶναι Ἰ. About six hours’ march; 150 stades (Jos. 
B. δ iv. 8. 3), or about 18 miles. The goal was almost in sight 
¢he arrival could not be much longer delayed. 

παραχρῆμα μέλλει... ἀναφαίνεσθαι. It is against this that 
the parable is specially directed. The Messiah was there 
Jerusalem was only a few hours distant ; the inauguration of the 
Kingdom must be zmminent: παραχρῆμα is placed first ΜΠ 
emphasis. The μέλλει, “is sure to,” and ἀναφαίνεσθαι, “come tc 
wiew,” are both appropriate: they believed that they were certais 
ef a glorious ageant. Comp. Acts i. 6. 

12. εὐγενής. In a literal sense here and 1 Cor. 1. 26; comp 

ob i. 3: in a figurative sense Acts xvii. 11; comp. 4 Mac. vi. 5 
ix. 23, 22. The μακράν, which is probably an adj. as in xv. 13 
fhas obvious reference to παραχρῆμα: the distance would exclude 
#n immediate return. Note the τις. 

λαβεῖν ἑαυτῴ βασιλείαν. If we had not the illustrations from 
eontemporary history, this would be a surprising feature in the 
parable. He is a vassal of high rank going to a distant suzeraiz 
to obtain royal authority over his fellow-vassals. For trootpépas 
gee small print on i. 56; it tells us that the desired βασιλεία is af 
the starting point, not at a distance. 

18. He plans that, during his absence, servants of his private 
rousehold shall be tested, with a view to their promotion when he 
# appointed to be king. 

δέκα δούλους ἑαυτοῦ. ‘Ten bond-servants of his own.” It 
Goes not follow, because we have not δέκα τῶν δ. αὐτοῦ, that he had 
only ten slaves. This would require τοὺς 6. 6., and would be very 


‘improbable ; for an Oriental noble would have scores of slaves. 


The point of ἑαυτοῦ (Ὁ “his household slaves”) is, that among them, 
if anywhere, he would be likely to find fidelity to his interests. 
As he merely wishes to test them, the sum committed to each is 
small,—about £4. In the Talents the householder divides the 
whole of his property (τὰ ὑπάρχοντα αὐτοῦ), and hence the sums 
entrusted to each slave are very large. 

Πραγματεύσασθε. ‘Carry on business,” especially as a banker 
or a trader: here only in N.T., and in LXX only Dan. viii. 27 and 
some texts of 1 Kings ix. 19. Vulg. has negofiamint (not occupate), 
which Wic. renders “chaffare.” The “occupy” of Rhem. and 
AV. comes from Cov. and Cran., while Tyn. has “buy and sell.” 
We have a similar use of “ occupy” Ezek. xxvii. 9, 16, 19, 21, 22, 


440 THE GOSPEL ACCORDING TO S. LUKE [XIX. 18-17. 


where Vulg. has megotiatio and negotiator: comp. “occupy their 
business in great waters” (Ps. cvii. 23). 


Latimer exhibits the same use of ‘‘ occupy”; and ina letter of Thomas 
Cromwell to Michael Throgmorton, A.D. 1537, he calls Pole ‘‘a merchant and 
occupier of all deceits” (Froude, 2725. of Eng. ch. xiv.). “Occupy till I 
come” is now misunderstood to mean ‘‘ keep possession till I come.’ 

WH. are alone in reading πραγματεύσασθαι here. All other editors make 
the verb 2nd pers. plur. imper. not infin. WH. regard the decision difficult 
both here aa xiv. 17, but prefer the infin. here as ‘‘justified by St. Luke’s 
manner of passing from oratzo obligua to oratio recta” (ii. p. 309). 

ἐν ᾧ ἔρχομαι. ‘During the time in which I am coming,” 2.6. the time 
until the return. For ἔρχομαι in the sense of ‘‘come back” comp. Jn. iv. 16 
and esp. xxi. 22, 23. The meaning ‘‘to be on the journey” (Oosterz. 
Godet) is impossible for ἔρχεσθαι. The reading ἕως (TR. with E etc.) is an 
obvious correction of ἐν ᾧ (NABDKLR etc.). 


14. While the δοῦλοι represent the disciples, the πολῖται repre- 
sent the Jews. The Jews hated Jesus without cause, ἐμίσησάν pe 
δωρεάν (Jn. xv. 25; Ps. Ixvili. 5): but they had reason enough for 
hating Archelaus, who had massacred about 3000 of them at the 
first Passover after his accession (Azzv. xvii. 9. 3; B. /. il. 1. 3). 

Οὐ θέλομεν τοῦτον. They state no reasons: stat pro ratione 
voluntas. ‘The τοῦτον is contemptuous (zstfwm), or at least ex- 
presses alienation: ‘he is no man of ours.” So the Jews, of Christ. 

15. For Kat ἐγένετο... καὶ εἶπεν see note p. 45, and for ev τῷ 
ἐπανελθεῖν see on ili. 21. The double compound occurs only here 
and x. 35 in N.T. Comp. ἐπανάγειν (v. 3, 4). Both verbs occur 
in LXX. 

τοὺς δούλους τούτους οἷς. This implies that he had other slaves 
to whom nothing had been entrusted. 


ἵνα yvot. For this form comp. Mk. v. 43 and ix. 30. TR. with A etc. 
has γνῷ in all three places. The τίς after yvot (A R, Syrr. Arm. Goth. Vulg.) 
is not genuine: om. δὲ BDL, Boh. Aeth. de. : 


τί διεπραγματεύσαντο. ‘What business they had done”: here 
only in bibl. Grk. In Dion. Hal. iii. 72, it means “attempt to 
execute.” He wants to know the vesu/¢t of their trafficking. But 
the word does not assume that they have “gazed by trading” 
(AV. ἘΝ); and hence zegotiatus esse¢t (Vulg.) is better than 
lucratus esset (ἢ). 

16. ἡ μνᾶ σου mpoonpydcato. “Thy pound worked out in 
addition, won”: modeste lucrum acceptum fert herili pecunix, non 
industrie sux (Grot.). Comp. οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ Θεοῦ 
[ἡ] σὺν ἐμοί (τ Cor. xv. 10): see also 1 Cor. iv. 7. The verb 
occurs here only in bibl. Grk. Comp. Mt. xxv. 16. 


17. εὖγε. In replies approving what has been said this is classical ; but 
the reading is doubtful: εὖγε (Β 1), Latt., Orig. Ambr.), εὖ, possibly from 
Mt. xxv. 21 (NAR etc., Syrr.). 





XIX. 17-21.} JOURNEYINGS TOWARDS JERUSALEM 441 


Over ἐλαχίστῳ πιστὸς ἐγένου. “ Thou didst prove faithful in a very 
little”: comp. xvi. 10. The management of £4 was a small 
matter. 


ἴσθι ἐξουσίαν ἔχων. The periphrastic pres. imper. is not common in 
N.T. Comp. Gen. i. 6; Burton, §97. Lk. is probably translating: Mt. is 
much more classical: ἐπὶ πολλῶν σε καταστήσω (xxv. 21). For ἐξουσίαν 
ἔχειν comp. Mt. vii. 29. 

18. With ἐποίησεν πέντε μνᾶς comp. εἰ μὴ ef τις αὐτῶν ἀργύριον ποιεῖ 
(Plat Rep. ix. 581 C): pecunzam facere is fairly common. 


19. ἐπάνω γίνου. ‘‘Come to be over, be promoted over.” In 
both cases the efficient servants “‘receive as their reward,—not 
anything they can sit down to and enjoy,—but a wider sphere of 
activity” (Latham, Pastor Pastorum, p. 320). Urbs pro mina; 
mina ne tugurium quidem emeretur. Magna rerum amplitudo ac 
varietas in regno Det, quamvis nondum cognita nobis (Beng.). 

20. καὶ ὁ ἕτερος. The omission of the article in A and inferior 
MSS. is a manifest correction to avoid a difficulty. As there were 
ten servants, the third cannot rightly be spoken of as ὁ ἕτερος. 
Weiss takes this as evidence that in the original parable there 
were only three servants, as in the Talents; and therefore as 
evidence that the two narratives represent the same original. But 
it would have been tedious to have gone through all the ten, which 
is a round number, as in the Ten Virgins. The three mentioned 
are samples of the whole ten. Some gained immensely, some con- 
siderably, and some not at all. The two first classes having been 
described, the representative of the remaining class may be spoken 
of as ὁ ἕτερος, especially as he is of quite a different kind. They 
both belong to the profitable division, he to the unprofitable. 

ἣν εἶχον ἀποκειμένην. “ Which I was keeping stored up.” He 
is not owning a fault, but professing a virtue: “I have not lost or 
spent any of it.” In Col. 1.5; 2 Tim. iv. 8; Heb. ix. 27 the verb 
is used of what is “stored up” and awaits us in the future: here 

only in a literal sense. 


govdapiw. A Latinism: sudartum (Acts xix. 12; Jn. xi. 44, Xx. 7). 
Comp. ἀσσάριον (xii. 6), λεγεών (viii. 30), δηνάριον (x. 35), κεντυρίων (Mk. 
XV. 39), κοδράντης (Mt. v. 26), etc. 


21. αὐστηρός. Here only in N.T. Comp. 2 Mac. xiv. 30, and 
see Trench, Syz. xiv. The word originally means “rough to the 
taste, stringent.” It is in this servant’s plea and in the reply to it 
that the resemblance between the two parables of the Pounds and 
of the Talents is closest. 

αἴρεις ὃ οὐκ ἔθηκας. Perhaps a current proverbial expression 
for a grasping person. We need not decide whether he means, 
“Tf I had gained anything, you would have taken it,” or, “If I 
had lost it, you would have held me responsible.” The general 


442 THE GOSPEL ACCORDING TO S. LUKE [ XIX. 21-25 


sense is, ‘You are a strict mam; and I have taken care that you 
should get back the exact deposit, neither more nor less.” 

22. κρίνω oe. “Do I judge thee”; fe judico (f Vulg.), con- 
demno (e). Most editors prefer κρινῶ, “will I judge” (AV. RV.) ; 
judicabo (ad). But Tyn. has “ judge I thee” and Luth. richie ich 
dich. Hist. pres. (λέγει, xili. 8, xwi. 7, 29) is very rare in Lk. 

The Latin Versions vary greatly im rendering πονηρέ: tnzgue (d), znfidelis 
(eff,ir), crudelis (b), negua et piger (1), infidelis et piger (q), zufideles et male 


(a), meguam (Vulg.). Comp. Mt. will, 32. The pzger comes from Mt. 
χχν. 26, πονηρὲ δοῦλε Kal oxy npé. 


23. ἐπὶ τράπεζαν. “On a banker’s table.” Here the inter- 
rogation ends, and κἀγώ begins a declaratory sentence. It would 
have been very little trouble to put it in a bank. There the 
money would have been as safe as in the napkin, and would have 
borne interest. See Hastings, 72... i. p. 580. 


The often quoted saying, ‘‘Show yourselves tried bankers,” Γίνεσθε 
τραπεζῖται δόκιμοι, may easily be a genuine utterance of Christ. But if it isa 
mere adaptation, it comes from Mt. xxv. 27 rather than from Lk. See Resch, 
Agrapha, pp. 118, 234; Wsctt. Jt. 20 Gosp. App. Ὁ. 


τόκῳ. In N.T. the word occurs only in these parables ; but is 
freq. πὶ LXX ; Deut. xxiii. 19; Lev. xxv. 36, 37; Exod. xxii 25, 
etc. The notion that money, being a dead thing, ought not to 
breed (τεκεῖν, τόκος), augmented the prejudice of the ancients 
against interest Aristotle condemns it as παρὰ φύσιν (Pol. 
i. 10. 4; comp. L¢h. JVic. iv. 1. 40). Cicero represents Cato as 
putting it on a level with murder (226 Of. ii. 25. 89). “The 
breed of barren metal” (Shaks.). 


ἂν αὐτὸ ἔπραξα. The protasis is readily understood from the previous 
question: comp. Heb. x. 2. For this use of πράσσειν see on iii. 13. 


24. τοῖς παρεστῶσιν. His attendants, or body-guard, or 
courtiers: comp. 1 Kings x. 8; Esth. iv. 5. The man who had 
proved most efficient in service is rewarded with an additional 
sum with which to traffick for his sovereign. 

25. The subject of εἶπαν and the meaning of αὐτῷ are un- 
certain. The common interpretation is that ¢he attendants who 
have received this order here express their surprise to the master 
who gave it; z.e. the remonstrance is part of the parable. But it 
is possible that Lk. is here recording an interruption on the part of 
the audience, and thus lets us see with what keen interest they 
have listened to the narrative. It is the audience who remonstrate 
with Christ for giving the story sucha turn. They think that He 
is spoiling the parable in assigning the unused pound to the 
servant who has most and therefore seems to need it least (see on 
xx. 15). But in any case the remonstrance serves to give point to 








ΧΙΧ. 95-27.]} JOURNEYINGS TOWARDS JERUSALEM 443 


the declaration which follows. Comp. Peter’s interruption and 
Christ’s apparent ignoring of it xii. 41, 42; and again xviii. 28, 29. 
In all the cases there is an indirect answer. A general principle is 
stated which covers the point in question. 


Bleek rejects ver. 25 as an interpolation: om. D 69, bde ff, 49 Syr-Cur. 
Syr-Sin. The difficulty might cause the omission. The insertion of γάρ 
after λέγω in ver. 26 (ADR, Syrt. Goth.) is due to a similar cause. Both 
omission and insertion may be influenced by Mt. xxv. 28, 29, 


26. λέγω ὑμῖν. Whose words are these? The answer will 
partly depend upon the view taken of ver. 25. If the interruption 
is made by the king’s attendants, then ver. 26, like ver. 24 and 
ver. 27, gives the words of the king. But if the interruption 
comes from Christ’s audience, then ver. 26 may be His reply to 
the audience; after which He finishes the parable with the king’s 
words in ver. 27. The λέγω ὑμῖν does not prove that Christ 
is giving these words as His own: comp. xiv. 24. But in any 
case, either in His own person or in that of the king in the 
varable, Jesus is stating a principle which answers the objection 
in ver. 25. In Mt. xxv. 29 this principle is uttered by the house- 
holder in the parable without λέγω ὑμῖν. 

ἀπὸ δὲ τοῦ μὴ ἔχοντος. With this apparent paradox comp. 
viii. 18, when an unused gift is spoken of, not as ὃ ἔχει, but as ὃ 
δοκεῖ ἔχειν. He alone possesses, who uses and enjoys his pos- 
sessions. 

27. πλὴν τοὺς ἐχθρούς pou τούτους. The τούτους represents the 
enemies as present to the thoughts of the audience: comp. τούτους 
in ver. 15. It is possible to take the pronoun with what follows, 
as in Syr-Sin.: “Bring hither mine enemies, those who would 
not,” etc. And this makes one more witness for the reading 
ἐκείνους (AD R etc., Latt. Syrr. Goth.), which almost all editors 
reject as a correction of τούτους (SB K LMI, Aegyptt.). For 
πλήν Comp. xvill. 8. 

κατασφάξατε αὐτοὺς ἔμπροσθέν pov. Comp. ἔσφαξεν Σαμουὴλ 
τὸν ᾿Αγὰγ ἐνώπιον Κυρίου (1 Sam. xv. 33). The punishment of 
rebellious subjects and active opponents is far more severe than 
that of neglectful servants. The compound κατασφάζω occurs 
nowhere else in N.T., but is not rare in LXX. It means “hew 
them down, slay them utterly.” The destruction of Jerusalem 
and the doom of all who deliberately rebel against Christ are here 
foreshadowed. Augustine more than once points to this sentence 
in answer to the objection that the severe God of the O.T. cannot 
be identical with the God of Love in the N.T. In the Gospels, as 
in the Law, the severity of God’s judgments against wilful dis- 
obedience is plainly taught. Comp. Con. Faust. xxii. 14. 19. 

The nobleman, who goes on a long journey and returns a 


444 THE GOSPEL ACCORDING TO S. LUKE | KIX. 27, 28 


king, is Christ. He leaves behind Him servants of various 
degrees of merit, and enemies. When the King returns, each of 
these is rewarded or punished according to his deserts; and the 
rewards are larger opportunities of service. There is no special 
meaning in ten, which is a round number; nor in three, which 
gives a sufficiently representative classification. And it may be 
doubted whether there is any special meaning in the /fransfer of 
the pound from the unprofitable to the most profitable servant. 
The point is that 20 neglect opportunities 15 to lose them; and that 
to make the most of opportunities is to gain others. The main 
lesson of the parable is the long period of Christ's absence, during 
which there will be abundant time for both service and rebellion. 
There is not to be, as the disciples fancied, ¢mmediate triumph and 
joy for a//; but, first a long time of probation, and then triumph 
and joy for those only who have earned them, and in exact pro- 
portion to their merits. 

28. Historical conclusion, corresponding to the historical intro- 
duction in ver. 11. 

ἐπορεύετο ἔμπροσθεν. ‘“‘ He went on before.” Although the 
αὐτῶν is not expressed, this probably means ‘in front of the 
disciples”: comp. Mk. x. 32. But ἔμπροσθεν may =eis τὸ ἔμπροσ- 
θεν (ver. 4), aS éricw=eis τὰ ὀπίσω (Mt. xxiv. 18): in which case 
the meaning would be, ‘‘ He went forwards” from Jericho towards 
Jerusalem. With ἀναβαίνων comp. κατέβαινεν (x. 30) of the oppo 
site route. 


D omits ἔμπροσθεν and ad have simply tat; c fi,ilqrs abztt, while Vulg. 
has precedebat. D inserts δέ after ἀναβαίνων. Syr-Sin. reads, ‘‘ And when 
He had said these things, they went out from there. Andas He was going 
up to Jerusalem, and had reached Bethphage,” etc. 


XIX. 29-XXI. 38. THE LAST DAYS OF PUBLIC 
TEACHING. 


29-40. The Triumphal Procession to Jerusalem. Mt. xxi. 
1-11; Mk. xi. 1-11. Comp. Jn. xii. 1-19. ‘The Journeyings 
towards Jerusalem” are over, and Lk. now permanently rejoins 
the other Gospels in describing the concluding scenes. As com- 
pared with them, he has both additions and omissions. He 
omits the supper at Bethany in the house of Simon the leper, 
which Mt. and Mk. place without date after the triumphal entry, 
but which Jn. states to have taken place before the entry. Lk. 
has already given a similar incident, a meal at which Jesus 1s 
@ guest and a woman anoints Him (vii. 36-50), and perhaps for 





XIX. 29] LAST DAYS OF PUBLIC TEACHING 445 


that reason omits the supper at Bethany. The chronology may 
be tentatively arranged thus. Jn. tells us that Jesus arrived at 
Bethany six days before the Passover, viz. Nisan 8, a day on which 
pilgrims often arrived at Jerusalem, as Josephus states. Assuming 
that the year is A.D. 30, Nisan 8 would be Friday, March 31. 
Jesus and His disciples reached Bethany that afternoon, either 
before the sabbath began, or after having done no more than “a 
sabbath day’s journey” after it began. But the chronology of 
these last days, as of the whole of our Lord’s life, is uncertain. 
At Bethany He would part from the large caravan of pilgrims in 
whose company He had been travelling. Most of these would 
press on to Jerusalem. See Wieseler, Chron. Syn. v. 2, Eng. 
tr. p. 358, and comp. Caspari, Chron. Einl. ὃ 165, Eng. tr 
Ρ. 217. 


29. Βηθφαγή. Accent, derivation, and site are all doubtful. 
But Βηθφαγή is preferable to Βηθφαγῆ ; the meaning is probably 
“ House of unripe figs,” and the situation must have been near 
Bethany. See Robinson, Fes. im Pad. i. 433; Stanley, Sim. ὦ» Pal. 
p. 422; D.B.? s.v. Caspari, following Lightfoot, contends that 
Bethphage was not a village, but a whole district, including 
Bethany and all that lay between it and Jerusalem. The meaning 
in this case would be, that Jesus drew near to the district Beth- 
phage and to the particular spot in it called Bethany (Chron. Eini. 
§ 144, 145, Eng. tr. pp. 189-191). The passage is worthy of 
study. In N.T. Bethphage is mentioned in these three narratives 
only ; in O.T. not at all, The Talmud says that it was east of 
the walls of Jerusalem. Origen, Eusebius, and Jerome knew it, 
but do not describe its position. Its being placed first points 
to its being more important than Bethany. 

The derivation of Bethany is still more uncertain, but its site is 
well ascertained. The conjecture “ House of dates” is confirmed 
by the adjacent “House of figs” and “Mount of olives.” The 
names point to the ancient fertility of the neighbourhood. 


τὸ καλούμενον Ἐλαιῶν. Here also there is doubt about the accent, 
which in this case, as in κρίνω (ver. 22), affects the meanng. In Mt. and 
Mk. the article, τῶν ᾿Ελαιῶν, shows that the word is gen. plur.; but here, 
with Lach. Tisch. Treg. and others, we may write ᾿Ελαιών, as nom. sing. 
In that case the name is treated as a sound and not declined. In xxi. 37 
the same doubt arises. Acts i. 12 we have ᾿Ελαιῶνος, as in Ant. vii. 9. 2, 
from ᾿Ελαιών, Olivetum, ‘‘an olive-grove, Olivet.” But ver. 37 and the 
parallels in Mt. and Mk. render ᾿Ελαιῶν the more probable here (WH. ii. 
App. p. 158: so also Hahn, Wittichen, and Wetzel). The fact that ᾿Ελαιῶν 
commonly has the article is not decisive (Field, Otéum Norvie. iii. p. 53). 


446 THE GOSPEL ACCORDING TO 8. LUKE [XIX. 99. 88. 


Jos. Δ. J. ii. 13. 5, v. 2. 3, vi. 2. 8 are all doubtful ; but both Bekker and 
Dindorf edit ᾿Ελαιῶν in all three places. Deissmann, Bible Studies, p. 208. 


In ver. 29 note the characteristic ἐγένετο and καλούμενον: 
In the latter we have an indication that Lk. is writing for those 
not familiar with Palestine: comp. xxi. 37, xxll. 1. Neither occurs 
in the parallels in Mt.and Mk. Notealso os= “when” and ἤγγισεν. 

30. Ὑπάγετε. So also Mk., while Mt. has his favourite 
πορεύεσθε. The details which Mk. alone records render the 
conjecture that Peter was one of the two who were sent reasonable. 

τὴν κατέναντι κώμην. Whether Bethany, or Bethphage, or an 
unnamed village, is quite uncertain. This compound preposition 
is not found in profane writers, but is common in bibl. Grk. (Mt. 
ΧΧΙ 2 jo Mk. αὶ 2: Roms ἵν. τ; 2 (δὲ. ΧΙ το; Exod xaxeiey 
Xxxih 5, Ete yu. ὅς 5: Lex. quoteC, 2 2905). 13: 

ἐφ᾽ ὃν οὐδεὶς πώποτε ἀνθρώπων ἐκάθισεν. This intimates to the 
disciples that it is no ordinary journey which He contemplates, 
but a royal progress: comp. Deut. xxi. 3; Num. xix. 2; 1 Sam. 
vi. 7. The birth of a virgin and the burial in a new tomb are 
facts of the same kind. 

81, οὕτως ἐρεῖτε ὅτι. Vulg. and AV. make ὅτι the answer to 
Ava τί; So also Mey. and Hahn. But in Mt. xxi. 3 we have ὅτι 
and no διὰ τί; In both places the ὅτι is recitative. Comp. 
Vil. 16, xxii. 70. 

ὋὉ κύριος. This rather implies that the owner has some know- 
ledge of Jesus. Lk. omits the assurance that the owner will send 
the colt. That the whole had been previously arranged by Jesus 
is fossible, for He gives no intimation that it was not so. But the 
impression produced by the narratives is that the knowledge is 
supernatural, which on so momentous an occasion would be in 
harmony with His purpose. Comp. Jn. xiv. 29, xvi. 32, xxl. 18, 
and see on Lk. xxii. 10, 13, 34. As Godet points out, this pro- 
phetic knowledge must not be confounded with omniscience. 

82. καθὼς εἶπεν. “Exactly as He said.” This καθώς, in 
slightly different connexions, is in all three narratives. Mt. has 
“they did even as He appointed”; Mk., “they sazd to them even 
He said”; Lk., “‘they found even as He said.” They could not 
have done and said just what He had commanded, unless the facts 
had been such as He had foretold. Lk. and Mk., as writing for 
Gentiles, take no notice of the prophecy in Zech. ix. 9, which 
both Mt. and Jn. quote. 


Justin, in order to make the incident a fulfilment of Gen. xlix. 11, 
‘Binding his foal unto the vine,” etc., says that the πῶλος was πρὸς ἄμπελον 
δεδεμένος (AZol. i. 32). Syr-Sin. omits most of v. 33. 


33. οἱ κύριοι αὐτοῦ. The owner of the colt and those with 
him ; τινες τῶν ἐκεῖ ἑστηκότων (Mk.). In all three narratives Jesus 








XIX. 34-87.] LAST DAYS OF PUBLIC TEACHING 447 


uses the singular. A fiction would have made exact correspondence 
by representing the remonstrance as coming from one person only 
Mt. omits the fulfilment of the predicted remonstrance. 

85. αὐτῶν τὰ ἱμάτια, The pronoun stands first with emphasis: 
they did not spare their own chief garments. Comp. ἑαυτῶν in 
ver. 36. 


In both verses readings vary: here TR. with A R etc. has ἑαυτῶν, while 
NBDL, Orig. have αὐτῶν : there TR. with 8D has αὐτῶν, while ΑΒ Καὶ 
have ἑαυτῶν. The best editors are unanimous for αὐτῶν here. 


ἐπεβίβασαν. Lk. alone tells us of their placing Him on the 
colt. The other three merely state that He sat on it.1 Nowhere 
in O.T. do we find kings thus mounted. While there is much in 
this triumphal procession that tells of royalty, there is also some- 
thing which adds, ‘My Kingdom is not of this world” (Godet). 
Against carnal chiliastic notions of the Kingdom this entry on 
“a colt the foal of an ass” is an zvonia realis ordained by the 
Lord Himself (Nosgen, Gesch. J. Chr. p. 506). For ἐπιβιβάζω 
comp. x. 34; Acts xxiii. 24: it is not rare in LXX. 

36. ὑπεστρώννυον τὰ ἱμάτια. Change of subject: it is the 
multitude that does this. Robinson tells how the people of 
Bethlehem spread their garments before the horses of the English 
consul and his suite (es. 7 Pal. i. p. 473): other instances in 
Wetst. on Mt. xxi. 8. Lk. omits the branches strewn in the way. 
All three omit the multitude with palm branches coming from 
Jerusalem to meet the procession (Jn. xii. 13, 18). 

37. Here every word differs from the wording of the others, 
although the substance is the same. As marks of style note ἅπαν, 
πλῆθος, φωνῇ μεγάλῃ, πασῶν ὧν. The ἤδη is amphibolous, and 
may be taken either with ἐγγίζοντος (AV.) or with πρὸς τῇ καταβάσει 
(RV.): see on xvii. 22 and xviii. 31. In either case πρὸς τῇ 
καταβάσει is epexegetic of ἐγγίζοντος, “When He was drawing 
nigh, viz. at the descent,” etc. It is at the top of this descent 
that the S.E. corner of the “City of David” (but not the temple) 
comes in sight; and the view thus opening may have prompted 
(ἤρξαντο) this “earliest hymn of Christian devotion” (Stanley). 
Many of the pilgrims were from Galilee, where Jesus still had 
enthusiastic friends. Deissmann, idle Studies, p. 232. 


The reading πρὸς τὴν κατάβασιν (D) is an obvious correction. DML 
with ade Syrr. Aeth. omit ἤδη. In both readings D is supported by Syr- 
Sin., “‘ When ¢hey came near to the descent,” etc. With this plur. comp. 
that of Syr-Sin. in ver. 28. 

1Mk. says ἐπ᾽ αὐτόν (τὸν πῶλον), Jn. ἐπ᾽ αὐτό (dvdpcov). Mt. alone men- 
tions both the colt and its mother and continues the plural throughout; ἐπέ- 
θηκαν ἐπ᾽ αὐτῶν τὰ ἱμάτια, καὶ ἐπεκάθισεν ἐπάνω αὐτῶν : over which Strauss is 
sarcastically critical. 


448 THE GOSPEL ACCORDING TO 5. LUKE [XiX. 37, 38. 


The Latin Versions are interesting in what follows. Nearly all MSS. 
of Vulg. have omnes turbx descendentium, which is a mere slip for déscentium 
(τῶν μαθητῶν), a reading preserved in ἃ M of Vulg. as in Codd. Am. and 
Brix. Dzscentes was substituted for azsczpulé possibly to show that a larger 
body than the Twelve was meant. Cod. Bezae has déscentes Jn. vi. 66, 
xxi. 2, while almost all have it Jn. xxi. 12, and c has it Lk. xxii. 45. Comp. 
Tert. Prescr. ii. 


δυνάμεων. The healing of Bartimzeus and the raising of 
Lazarus would be specially mentioned. 


For δυνάμεων D has γεινομένων, guaw fiebant (d), fact’s (τ) ; om. Syr-Cur. 
Syr-Sin. 


88. Εὐλογημένος ὃ épxdpevos . . . ἐν ὀνόματι Κυρίου. In these 
words all four agree. Lk. and Jn. add ὁ βασιλεύς, which in Mk. 
is represented by ἡ ἐρχομένη βασιλεία and in Mt. Ὡσαννὰ τῷ vid 
Δαυείδ. Lk. substitutes δόξα (more intelligible to Gentiles) for 
the Hosanna of the other three. See on ii. 14. “He that 
cometh in the name of the Lord” means God’s representative, 
envoy, or agent. The words ἐν οὐρανῷ εἰρήνη are in Lk. alone, 
and are perhaps part of his paraphrase of Hosanna. Heaven is 
the abode of God, and there is peace there because man is recon- 
ciled to God, or perhaps because peace is now prepared for man 
in the heavenly Kingdom. 


These cries (comp. iv. 34) clearly recognize Jesus as the Messiah. The 
Psalms from which they come were sung at the Passover and at the F. of 
Tabernacles, and hence were familiar to the people. Ps. cxviil. is said by 
some to have been written for the F. of Tabernacles after the Return, by 
others for the dedication of the second temple. The supposition that the 
Evangelists have confounded the Passover with the F. of Tabernacles, and 
have transferred to the former what was customary at the latter, is gratuitous. 
These responses from the Hallel were sung, not only at the Passover, but at 
other Feasts ; and the waving of palm branches was not confined to the F. of 
Tabernacles (1 Mac. xiii. 51). See Edersh. Z. & 7. ii. p. 371. 1 

Hase calls attention to the audacity of the whole transaction. Jesus and 
His disciples were under the ban of the hierarchy. The Sanhedrin had issued 
a decree that, if any one knew where He was, he should give information, that 
they might arrest Him (Jn. xi. 57). And yet here are His disciples bringing 
Him in triumph into Jerusalem, and the populace enthusiastically joining with 
them. Moreover, all this had been arranged by Jesus Himself, when He sent 
for the colt. What He had hitherto concealed, or obscurely indicated, or 
revealed only to a chosen few, He now, seeing that the fulness of time is come, 
makes known to the whole world. He publicly claims to be the Messiah, 
This triumphal procession is the Holy One of God making solemn entry into 
the Holy City. Hase is justly severe on Strauss for the way in which he 
changed his view from edition to edition: the truth being that the triumphal 
entry is an historical fact, too well attested to be discredited (Gesch. /esu, 


§ 94). 


39, 40. Here Lk. is alone, not only in wording, but in sub- 
stance. The remonstrance of these Pharisees is intrinsically 
probable. Having no power to check the multitude (Jn. xii. 19), 








xIx. 39-41. | LAST DAYS OF PUBLIC TEACHING 449 


and perhaps not daring to attempt it, they call on Jesus to do so. 
Possibly they wished to fasten the responsibility upon Him, and 
they may have been sent by the Sanhedrin to spy and report. 
This Messianic homage was offensive to them, and they feared a 
tumult which might cause trouble with Pilate. 

89. ἀπὸ tod ὄχλου. It matters very little whether we take 
these words with τινες τῶν Φ. (AV. RV,) or with εἶπαν (Weiss, 
Hahn). Perhaps Διδάσκαλε implies that He is no more than a 
teacher: it is the way in which His critics and enemies commonly 
address Him (vii. 40, xx. 21, 28; Mt. xii. 38, εἰς.) But comp. 
xxi, 75 Mk. iv. 38. 


Syr-Sin. has, ‘‘Some of the Zeof/e from amongst the crowd said unto 
Him, Good Teacher, rebuke Thy disciples, that they shout not.” 


40. Christ’s reply is of great sternness. It implies that their 
failure to appreciate the significance of the occasion is amazing in 
its fatuity. It is not likely that there is any reference to the crash- 
ing of the stones at the downfall of Jerusalem (Lange, Oosterzee). 
Perhaps ot λίθοι κράξουσιν was already a proverbial expression. 
Comp. λίθος ἐκ τοίχου βοήσεται (Hab. ii. 11): Farietes, medius 
jidius, ut mihi videntur, tibi gratias agere gestiunt (Cic. Marcel. iii.) ; 
and see other illustrations in Wetst. Nothing is gained by making 
οἱ λίθοι figurative: “men of stony hearts” ; such an event “ might 
rouse even the dullest to rejoice” (Neander). Comp. iii. 8. 


ἐὰν. .. σιωπήσουσιν. This is the abundantly attested reading 
(§ABLRA). With the exceptional constr. comp. ἐὰν μή τις ὁδηγήσει 
(Acts viii. 31) ; ἐὰν ὑμεῖς στήκετε (1 Thes. iii. 8); ἐὰν οἴδαμεν (1 Jn. v. 15)3 
ἐὰν προσφέρειν (Lev. i. 14). In Jn. viii. 36 and Rom. xiv. 8 the indic. is 
probably a false reading. Win. xli. 2 (b), p. 369; Lft. 222. p. 46; Simcox, 
Lang. of N.T. p. 110; Deissmann, Neue Bibelstudien, p. 29. 

There is no authority for inserting sox (Beza), ‘‘shortely” (Genev.), or 
‘immediately ” (AV.) with ‘‘ cry out.” 

The reading κεκράξονται (AR.) is a substitution of the form which is 
most common in LXX (Ps. Ixiv. 14; Job xxxv. 9; Jer. xi. 11, 12, xlvii. 2, 
etc.). See Veitch, s.v. ‘‘The simple fut. perf. does not occur in N.T.” 
Burton, § 93. 


41-44, § The Predictive Lamentation of Jesus over Jerusalem. 
The spot where these words must have been uttered can be 
ascertained with certainty, although tradition, as in other cases 
(see on iv. 29), has fixed on an impossible site. See the famous 
description by Stanley, Siz. & Pal. pp. 190-193, together with 
that of Tristram (Zand of Israel, p. 174), part of which is quoted 
in the Eng. tr. of Caspari’s Chron. Einl. p. 188. See also 
Tristram, ible Places, p. 125. This lamentation must not be 
confounded with the one recorded xiii. 34, 35; Mt. xxiii. 37. 

41, ἔκλαυσεν. Stronger than ἐδάκρυσεν (Jn. xi. 35): it implies 
wailing and sobbing. It is used of the widow at Nain (vii. 13), 

29 


450 THE GUSPEL ACCORDING τὸ 5. LUKE [XIX. 41, 42. 


the penitent in the Pharisee’s house (vil. 38), and the mourners 
in the house of Jairus (vill. 52). It was the sight of the city and 
the thought of what might have been, which called forth the 
lamentation. The attitude of the Pharisees had just shown Him 
what the real condition of the city was. Christianity is sometimes 
accused of being opposed to the spirit of patriotism: but there is 
deep patriotism in this lamentation. 


With ἐπ᾽ αὐτήν comp. xxiii. 28; Rev. i. 7, xviii. 9. In class. Grk. we 
have ἐπ᾽ αὐτῇ, but more often αὐτήν without a prep. Here TR. with E 
etc. has ἐπ᾽ αὐτῇ. 


42. Ei ἔγνως ἐν τῇ ἡμέρᾳ ταύτῃ καὶ od τὰ πρὸς εἰρήνην--- ΤῊ 5 
is probably correct; but the text is somewhat uncertain. The 
aposiopesis is impressive. In the expression of strong emotion 
sentences are often broken: xxil. 42; Jn. vi. 62, xil. 27; Exod. 
ΧΧΧΙΙ. 32. Win. lxiv. 2, p. 749. The words imply that there have 
been various opportunities, of which this is the last. Thus once 
more (ποσάκις, ΧΙ. 34) the synoptic narrative is found to imply 
the Judzean ministry recorded by Jn. The καὶ σύ perhaps implies 
no comparison: “even thou” (AV. RV.). But if “thou also” 
(Rhem.) be preferred, it probably means, “as well as My disciples.” 
For the wish comp. Deut. xxxii. 29. The protasis, “If thou hadst 
known,” does not imply any such definite apodosis as, ‘‘ Thou 
wouldest weep as I do, for thy past blindness”; or, “Thou 
wouldest not perish”; or, ‘‘ Thou wouldest hear Me and believe” ; 
or, “I would rejoice like My disciples”; all of which have been 
suggested (Corn. ἃ Lap. ad /oc.). The expression is virtually a 
wish, “Ο that thou hadst known.” Comp. εἰ εἶχον μάχαιραν ἐν 
τῇ χειρί μου (Num. xxii. 29); εἰ κατεμείναμεν καὶ κατῳκίσθημεν 
παρὰ τὸν ᾿Ιορδάνην (Jos. vil. 7); εἰ ἤκουσας τῶν ἐντολῶν μου (Is. 
xlvili. 18). In all these places Vulg. has wéizam, and RV. either 
“would that” or “O that.” For τὰ πρὸς εἰρήνην see on Xiv. 32. 
There is possibly an allusion to the name Jerusalem, which perhaps 
means “inheritance of peace.” 


The καί ye before ἐν τῇ ἡμέρᾳ (TR. with AR) can hardly be genuine; 
om. NBDL, Boh. Aeth. Goth. Iren-lat. Orig. The cou after ἡμέρᾳ is 
still more certainly an insertion; om. δὲ ABD L, Boh. Aeth. Arm. Iren-lat. 
Orig. Eus. Bas. The σοὺ after εἰρήνην has the support of Versions, but is 
just the kind of addition which is common in Versions ; om. ἐξ BL, Iren-lat. 
Orig. Epiph. Godet naively remarks, Les deux mots xalye et σοὺ ont une 


grande valeur; which explains the insertion, Elsewhere in N.T. καί ye 
occurs only Acts ii. 18 in a quotation. 


viv δές “But now, as things are.” The actual fact is the 
reverse of the possibility just intimated. Comp. Jn. viii. 40, 
ix: 41.3; 1 Cor. Vil. 14, xii. 20. 

ἐκρύβη. “ Hidden once for all, by Divine decree”: comp. 











Pye 


XIX. 42, 43.] LAST DAYS OF PUBLIC TEACHING 451 


Jn. xii. 38-40. The nom. to ἐκρύβη is not ‘the fact that (ὅτι) 
days will come,” etc. (Theoph.), but τὰ πρὸς εἰρήνην. For the 
form ἐκρύβη see Veitch, s.v. 

48. ὅτι ἥξουσιν ἡμέραι. “ Because days will come”; not “ the 
days” (AV. RV.): see on v. 35 and xvii. 22. Dies multi, quia 
unum diem non observas (Beng.). The ὅτι probably depends 
upon εἰ ἔγνως : “ Would that thou hadst known in time; because 
the consequences (now inevitable) of not knowing are terrible.” 
Or ὅτι may introduce the explanation of viv δὲ ἐκρύβη: “They 
are hid from thine eyes, because the very reverse of peace will 
certainly come upon thee.” But in any case ὅτι is “ because, 
for,” not “that.” For the constr. see Blass, Gr. p. 256. 


It is not easy to decide between παρεμβαλοῦσιν (% C* L), which Tisch. 
and WH. prefer, and περιβαλοῦσιν (TR. with AB etc.). D has καὶ βαλοῦσιν 
ἐπὶ σέ. In LXX παρεμβάλλειν is freq. for ‘‘to encamp”: Num. i. 50, ii. 
17, 27, iii. 38, xxxiii. 10, II, 12, 13, etc. Here it would mean “‘ cast up in 
front” or ‘‘plant in beside,” rather than ‘‘surround.” In Vulg., through 
carelessness on Jerome’s part, cércumdabunt is used to translate both περι- 
βαλοῦσιν and περικυκλώσουσιν, although earlier Lat. texts distinguish. Simi- 
larly we have pressura for both ἀνάγκη (xxi. 23) and συνοχή (xxi. 25). For 
a converse inaccuracy see on xXiv. 14. 


χάρακα. From meaning a single stake (va//us), χάραξ comes 
to mean, not only a “palisade” (vad/wm) but a “rampart” or 
“palisaded mound” (va//um and agger combined). This is its 
meaning here: comp. Is. xxxvii. 33; Ezek. iv. 2, xxvi. 8; Jos. 
Vita, xliii. In Ezek. iv. 2 we have περιβαλεῖς ἐπ᾿ αὐτὴν χάρακα. 
“Pale” (Wic.), “rampars” (Gen.), and “bank” (Tyn. Cov. RV.) 
are all preferable to “trench” (Rhem. AV.). It is said that these 
details show that the prophecy has been re-worded to fit the 
event more precisely and that therefore this Gospel was written 
after A.D. 70. The argument is precarious, although the con- 
clusion is probable. At any rate it is worthy of note that neither 
here nor elsewhere does Lk. call attention to the fulfilment of the 


‘prophecy, as he does in the case of Agabus (Acts xi. 28). To 


those who assume that Jesus was unable to foresee the siege of 
Jerusalem, the amount of detail in the prediction is not of much 
moment. But it is not logical to maintain that Jesus could fore- 
see the siege, but could not have foreseen these details ; or ta 
maintain that He would make known the coming siege, but would 
not make known the details. What is there in these details which 
is not common to all sieges? Given the siege, any one might add 
them. J/ nest pas nécessaire pour cela detre prophite (Godet). 
Moreover it is possible that Jesus is freely reproducing Is. xxix. 3: 
καὶ κυκλώσω ἐπὶ σέ, καὶ βαλῶ ἐπὶ σὲ χάρακα, Kal θήσω περὶ σὲ 
πύργους. In both cases note the solemn effect of the simple co 
ordination of sentences with καί: here we have καί five times, 


452 THE GOSPEL ACCORDING TO 5. LUKE [XIX. 48, 44 


Note also the impressive repetition of the pronoun: we have σου, 
σοι, or oe ten times in two verses. For the fulfilment of this 
prophecy see Jos. B. /. v. 6. 2,12. 2. The Jews burnt the palisade, 
and then Titus replaced it with a wall. See Hastings, D.B. i. p. 30. 

συνέξουσίν σε πάντοθεν. One of Lk.’s favourite verbs: iv. 38, 
Vill..37, 45, ΧΙ]: 50, xxii. 63; Acts vii. 57, xviii. 5, xxvill. 8. {1 
possibly medical (Hobart, p. 3). The adv. occurs elsewhere in 
N.T. in Mk. i. 45 and Heb. ix. 4 only: it is rare in LXX. This 
“‘ keeping in on every side” was so severe that thousands died of 
famine (Jos. B. /. v. 12. 3, vi. I. I). 

44. ἐδαφιοῦσίν σε καὶ τὰ τέκνα σου ἐν aot. Not a case of 
zeugma, for ἐδαφίζειν may mean “dash to the ground” (RV.) 
quite as well as “ἐν even with the ground” (A.V.), and the 
former will apply to both buildings and human beings. Comp. 
ἐδαφιεῖ τὰ νήπιά σου πρὸς τὴν πέτραν (Ps. CXXxVil. 9); Kal τὰ 
ὑποτίτθια αὐτῶν ἐδαφισθήσονται (Hos. xiv. 1). In Amos ix. 14 
ἠδαφισμένας is a false reading for ἠφανισμένας, and therefore the 
passage gives no support to the rendering, “raze, level to the 
ground.” Field, Ovum JVorvic. 111. p. 53. Add in confirmation, 
τὰ νήπια αὐτῆς ἐδαφιοῦσιν (Nah. ili. 10). The AV. translation, “lay 
thee even with the ground,” makes this tautological with “ not 
leave in thee one stone upon another.” The τέκνα are all the 
inhabitants, not the young only. 


The Latin Versions are interesting: ad terram prosternent (f Vulg.); ad 
terram consternent (some MSS. of Vulg.) ; ad terram sternent (ἘΠ) ; ad solum 
deponent (e); ad nthtlum deducent (d); pavimentabunt (a). In class. Lat. 
pavimentare means ‘‘to cover with a pavement” (Cic. Q. 227. iii. I. 1). 
Comp. the double meaning of ‘‘ to floor.” 


οὐκ ἀφήσουσιν λίθον ἐπὶ λίθον. Comp. ὅπως μὴ καταλειφθῇ 
ἐκεῖ μηδὲ λίθος (2 Sam. xvii. 13); κατασπάσω εἰς χάος τοὺς Aidave 
αὐτῆς (Mic. 1. 6). For av@ ὧν see on i. 20 and xii. 3. 

οὐκ ἔγνως τὸν καιρὸν τῆς ἐπισκοπῆς σου. “Thou didst not 
recognize the time in which God visited thee "--- ἐπεσκέψατό σε. 
The whole of this period of opportunity, which culminated ἐν τῇ 
ἡμέρᾳ ταύτῃ, was unnoted and unused. Like ἐπισκέπτομαι (see on 
i. 68), ἐπισκοπή is a neutral term, and may imply either blessing 
or punishment. Here and 1 Pet. ii. 12 (not v. 6) in the former 
sense, as in Gen. 1. 24; Job xxix. 4; Ecclus. xviii. 20; and 
perhaps Wisd. iii. 7. In the sense of visiting with punishment 
it does not occur in. N.T., but in LXX of Jer Σ᾿ Ἐπ. issn 
xxix. 6; Wisd. xiv. 11, xix. 15. It is not found in class. Grk. 
For τὸν καιρόν Syr-Sin. has “ the day.” 

Here Lk. rather abruptly ends his account of the triumphal procession. 
The actual entry into the city is not recorded by him. The proposal of 


Schleiermacher and others to distinguish two triumphal entries, one unexpected 
and unannounced, recorded by the three, and one expected and arranged, re- 








XIX. 44, 45.] LAST DAYS OF PUBLIC TEACHING 453 


corded by S. John, is no real help. Does the hypothesis make either record 
more intelligible? What good purpose would a second triumphal procession 
serve? Would the Romans have allowed this popular Teacher to enter the 
city a second time with a tumultuous crowd hailing Him as King? 


45, 46. The Second Cleansing of the Temple. Mt. xxi. 12, 13; 
Mk. xi. 15-17. Both Mt. and Mk. record the entry into Jeru- 
salem. The latter tells us how He entered the city and the 
temple, and having “looked round about upon all things,” went 
back in the evening to Bethany with the Twelve (ver. 11). It was 
the day following that He returned to Jerusalem and cleansed the 
temple, the cursing of the barren fig-tree taking place on the way. 
Lk. omits the latter, and records the former very briefly. He 
groups the cleansing and the subsequent teaching in the temple 
with the triumphal procession as a series of Messianic acts. They 
are all parts of the last great scene in which Jesus publicly assumed 
the position of the Christ. 


That this is a second cleansing, and not identical with Jn. ii. 14-22, may 
be regarded as reasonably certain. What is gained by the identification, which 
involves a gross chronological blunder on the part of either Jn., who places it at 
the beginning of Christ’s ministry, or of the others, who place it at the very end? 
Could any of those who were present, John or Peter, transfer so remarkable an 
event from one end of their experiences to the other? Such confusion in 
memory is not probable, especially when we consider the immense changes 
which distinguish the last Passover in the ministry from the first. That the 
three should omit the first cleansing is only natural, for they omit the whole of 
the early Judzan ministry. Jn. omits the second, as he omits the institution of 
the Eucharist and many other things, because it has been recorded already, and 
is not necessary for the plan of his Gospel. On the other hand, there is no difh- 
culty in the supposition that the temple was twice cleansed by Jesus. He was 
not so reverenced in Jerusalem that one such act would put an end to the 
scandal for ever. The hierarchy would be glad of this opportunity for publicly 
treating His authority with contempt; and this would be the more easy, as 
Jesus does not seem to have kept the next Passover at Jerusalem (Jn. vi. 4). If 
a year or two later He found that the evil had returned, and perhaps increased, 
would He not be likely to act as He did before? There are differences in the 
details as given by Jn. and by the others, which confirm the view that he and 
_ they are recording different events. D.C.G. ii. p. 712. 


45. εἰσελθὼν εἰς τὸ ἱερόν. If we had no other account, we 
should suppose that this took place on the same day as the 
triumphal entry. But as Lk. gives no note of time, there is no 
discrepancy between him and Mk. The Court of the Gentiles is 
meant. The traffic would be great as the Passover drew near ; 
and, as the hierarchy profited by it, we may be sure that they 
would try to make the attempt to stop it fail. ; 

ἤρξατο ἐκβάλλειν. So also in Mk., whose account is specially 
graphic, as that of an eye-witness. In this respect the narrative In 
Jn. 11. 14 ff. is similar. Here perhaps ἤρξατο ἐκβ. is merely the 
Hebraistic paraphrase for ἐξέβαλεν (Mt. xxi. 12) or ἐξέβαλλεν. See 
on iii. 8 and ΧΙ]. 45, and comp. LXX of Gen, ii. 3; Deut. 1. 5; 


454 THE GOSPEL ACCORDING TO S, LUKE [XIX. 45-48, 


Judg. i. 27, 35; 1 Esdr. iv. 1, 13, 33. Lk. omits the buyers, the 
money-changers, and the dove-sellers (Mt. Mk.) ; also His allowing 
no vessel to be carried through the temple (Mk.). 

46. Here the three narratives are almost verbatim the same, 
and very different from Jn. 11. 15, 16. On the first occasion, He 
charged them not to make His Father’s house a house of traffic 
(οἶκον ἐμπορίου): now He charges them with having made it a 
robbers den (σπήλαιον λῃστῶν). The scandal is worse than before. 
For a detailed description see Edersh. Z. & TZ. i. pp. 364-374; also 
a remarkable passage in Renan, V. de 7. p. 215, in which he points 
out how “‘antichristian” the traditions of the temple have always 
been. In the passage from Is. lvi. 7 Lk. substitutes ἔσται for 
κληθήσεται, and with Mt. omits πᾶσιν τοῖς ἔθνεσιν, which one would 
have expected Lk. to preserve. Would he have omitted this, if 
he had had Mk., who preserves it, before him? See on xx. 17. 
Comp. μὴ σπήλαιον λῃστῶν ὁ οἶκός pov οὗ ἐπικέκληται τὸ ὄνομά 
μου ἐπ᾽ αὐτῷ ἐκεῖ ἐνώπιον ὑμῶν; (Jer. vii. 11). 

That καὶ ἔσται before ὁ οἶκος, and not ἐστιν after προσευχῆς is the right 
reading is sufficiently attested by SX? BLR, Armm., Orig. But it is very un- 
natural to take καὶ ἔσται with γέγραπται : ““1ἰ stands written and shall be 
50. 


47, 48. The Publicity and Popularity of Christ’s Final Teach- 
ing. Mk. xi. 19. These two verses form a link between the 
sections before and after them, introducing the public work which 
followed the public entry. Comp. the similar notice with which 
the record of this brief period of public work closes, xxi. 37, 38. 

47. jv διδάσκων. Periphrastic imperfect expressing continued 
action: iv. 31, Vv. 17, xiii. 10. For τὸ καθ᾽ ἡμέραν comp. xi. 3. Mt. 
says that He healed the blind and the lame who came to Him in 
the temple. 

οἱ ἀρχιερεῖς καὶ ot γραμματεῖς. Soin all three. The activity of 
the hierarchy is in marked contrast to His: while He teaches and 
heals, they seek to destroy. Lk. alone mentions οἱ πρῶτοι τοῦ λαοῦ. 
The difference of designation is against their being identical with 
οἱ πρεσβύτεροι. Comp. Acts ΧΙ]. 50, xxv. 2, xxvii. 7, 17; ΜΚ. 
vi. 21. 

Jésus restait ainsi ἃ Jérusalem un provincial admiré des provinciaux 
comme lui, mats repoussé par toute Taristocratie de la nation... . Sa voix 


eut ἃ Jérusalem peu @éclat. Les préjugés de race et de secte, les ennemis 
directs de Tesprit de Pévangile, y étaient trop enracinés (Renan, V. de 7. 


P- 344). 
48. τὸ τί ποιήσωσιν. For this use of τό see on i. 62, and comp. 
Vis) τι. 
ὁ λαὸς yap ἅπας. Not ὄχλος, not the mere crowd, but the whole 
nation, which was numerously represented. A mixed multitude of 








XIX. 48.] LAST DAYS OF PUBLIC TEACHING 455 


Jews from all parts of the world was gathering there for the Pass- 
over. These would sympathize with His cleansing of the temple; 
and His miracles of healing would add to the attractiveness of 
His teaching. This representative multitude “hung on His lips, 
listening.” Comp. pendet narrantis ab ore (Aen. iv. 79); narrantis 
conjux pendet ab ore virt (Ov. Her. i. 30). Other examples in 
Wetst. and McClellan. See on xi. 29. 


The form éfexpéuero (& B, Orig.) is preferred by Tisch. and WH. It im- 
plies a pres. κρέμομαι. But ἐξεκρέματο, if genuine, is imperf. also. Veitch, 
5. κρέμαμαι. 


XX. 1-8. The Question of the Sanhedrin respecting the 
authority of Jesus. Mt. xxi. 23-27; Mk. xi. 27-33. Having 
given a general description of the activity of Jesus and of His 
enemies during these last days, Lk. now gives some illustrations of 
both. It was fear of the people which kept His opponents from 
proceeding against Him: and therefore their first object was to 
discredit Him with His protectors. Then they could adopt more 
summary measures. 


None of the Evangelists enables us to answer with certainty the question 
whether the hierarchy had at first any idea of employing the szcarvzz to assassinate 
Jesus. Mt. xxvi. 4 might mean this. But more probably this and other notices 
of plots against the life of Jesus refer to the intention of getting Him out of the 
way by some legal process, either as a blasphemer or as a rebel against the Roman 
government. Of course, if a mob could be goaded into a fury and provoked to 
put Him to death (iv. 29; Jn. viii. 59, x. 31), this would suit their purpose 
equally well. The intrinsic probability of the controversies reported by the 
Evangelists as taking place after the triumphal entry is admitted even by Strauss, 

If the tentative chronology suggested above be accepted, this conversa- 
tion about authority took place probably two days after the entry, and on 
Tuesday, April 4, Nisan 12. This day is sometimes called the ‘‘ Day of Ques- 
tions.” We have (1) the Sanhedrin asking about Authority, and (2) Christ’s 
counter-question about the Baptist ; (3) the Pharisees and Herodians asking about 
the Tribute ; (4) the Sadducees asking about the Woman with Seven Husbands ; 
(5) the Scribe asking which is the First Commandment ; (6) Christ’s question 
about Ps. cx. It is Zosszb/e that on this day the question was asked about the 
Woman taken in Adultery ; but that is too precarious to be worth more than a 
passing mention, although Renan places it here without doubt, and makes it the 
proximate cause of the arrest and death of Jesus (V. de 7. p. 346). If it were 
included, we might group the questions pressed upon Christ thus: (i.) a personal 
question ; (ii.) a political question ; (iii.) a doctrinal question ; (iv.) an ethical 
question ; (v.) a question of discipline. Of hardly any day in our Lord’s 
life have we so full a report. With Lk. xx. and xxi. comp. Mt. xxi. 18-xxvi. 5 ; 
Mk. xi. 20-xiv. 2; Jn. xii. 20-43. It includes at least four parables: the Two 
Sons (Mt. xxi. 28-32), the Wicked Husbandmen (Mt. xxi. 33-44; Mk. 
xii. I-11; Lk. xx. 9-18), the Ten Virgins (Mt. xxv. 1-13), and the Talents 
(Mt. xxv. 14-30). The day may be considered the last working-day of Christ’s 
ministry, the last of His public teaching, the last of activity in the temple, the 
last of instruction to the people and of warning to their leaders. ‘‘It is a picture 
with genuine Oriental local colouring. . . . We see Jesus sitting, surrounded 


456 THE GOSPEL ACCORDING TO 5. LUKE [XX. 1-3. 


by a multitude awed into silence. They are all devoutly meditating on the 
great Messianic question. From time to time an emissary from His opponents 
steps up to Him, with Eastern solemnity and ceremoniousness, to propose some 
well-considered question. Anxiously do the multitude listen for Jesus’ answer. 
Then again follows a meditative silence as before, until at last Jesus Himself 
delivers a connected discourse” (Hausrath, 4.7. Zzmes, ii. p. 250). 


1. ἐν μιᾷ τῶν ἡμερῶν. Lk. alone uses this expression (v. 17, 
vill, 22; Comp. v. 12, ΧΙ]. 10). He is still indefinite in his 
chronology. Mt. is a little more clear. It is Mk. who enables us 
to distinguish three days ; presumably Sunday, Monday, and Tues- 
day. ‘“ Zhe days” perhaps refers to the “daily teaching in the 
temple ” (xix. 47); and this deputation from the Sanhedrin is the 
result of their “seeking to destroy Him.” We have a similar 
deputation to the Baptist Jn. i. 19. See fourth note on Lk. ix. 22. 
For εὐαγγελιζομένου, which defines the character of His teaching 
more clearly than διδάσκοντος, see on ii. Io. 

ἐπέστησαν. One of Lk.’s favourite words (see on ii. 38): “ there 
came upon Him.” So also σὺν τοῖς mp. and πρὸς αὐτόν illustrate 
his fondness for these prepositions. Mt. and Mk. here have καί 
for σύν (see on i. 56), and neither of them has πρός after λέγειν. 


The introduction of the ovatzo recta by λέγοντες or λέγων after εἰπεῖν is 
rare (Mk. xii. 26): but either is common after λαλεῖν (Acts viii. 26, xxvi. 31, 
XXVili. 25, etc.). 


2. ἐν ποίᾳ... ποιεῖς; So in all three. The two questions 
are not identical ; nor is the second a mere explanation of the first. 
It anticipates the reply, “ΒΥ the Messiah’s authority,” with 
another question, ‘‘Who made Thee Messiah?” ‘They ask by 
what ζζγα of authority, human or Divine, ecclesiastical or civil, 
assumed or conferred, He acts. They refer not merely to His 
teaching, but also to His cleansing the temple, as ποιεῖς shows. 
On the first occasion they had asked for a σημεῖον as a guarantee © 
for the lawfulness of His ποιεῖν (Jn. ii. 18). They do not venture 
to do more than question Him, for they know that the feeling and 
conscience of the people are with Him for putting down their 
extortionate and profane traffic, for His teaching, and for His 
works of healing. ‘This was the one point where He seemed to be 
vulnerable. ‘‘ For there was no principle more firmly established 
by universal consent than that authoritative teaching required 
previous authorization,” because all such teaching was traditional 
(Edersh. Z. & TZ. ii. p. 381). For ἐν ἐξουσίᾳ see on iv. 32. 

8. εἶπεν πρὸς αὐτούς. Both Mt. and Mk. have αὐτοῖς. 

Ἐρωτήσω ὑμᾶς κἀγὼ λόγον. The λόγον refers to their answer 
rather than His question, as is shown by ὃν ἐὰν εἴπητέ μοι (Mt. 
xxi. 24). ‘You ask Me to state My authority. I also will ask 
you for a statement” ; not, ‘ask you a question” (RV.), nor, “ask 
you one thing” (AV.). As teachers they must speak first. 














XX. 3-8.] LAST DAYS OF PUBLIC TEACHING 457 


The ἕνα (A C D) is an insertion from Mt. and Mk. om. ἢ BLR, Syr-Sin. 
Latin texts are divided. 


4. Verbatim as Mt. and Mk., except that Mt. inserts πόθεν, 
and Mk. adds ἀποκρίθητέ μοι. ‘‘ Baptism of repentance” was the 
special characteristic of John’s teaching (iii. 3). The question as 
to its origin is not a mere escape from their attack by placing them 
in a difficulty: the answer to it would lead to the answer to their 
question. John had testified to the Divine authority of Jesus, 
and his baptism was a preparation for the Messianic Kingdom. 
What had been their view of John’s position? That was a ques- 
tion to which the official guides of the nation were bound, and 
had long been bound, to furnish an answer. For the alternative 
ἐξ οὐρανοῦ or ἐξ ἀνθρώπων comp. Acts v. 38, 39. 

5. συνελογίσαντος. Here only in N.T., but classical. &CD have 
συνελογίζοντο. Comp. ver. 14. 

6. καταλιθάσει. Here only: but λιθάζειν is found Jn. x. 31-33, xi. 8; 
Acts v. 26, xiv. 19. In LXX λιθάζειν occurs twice (2 Sam. xvi. 6, 13), but 
λιθοβολεῖν is the common verb: comp. xiii. 34; Acts vii. 58. The κατα- 
expresses ‘‘ stoning dow, overwhelming with stones”: comp. καταλιθοβολεῖν 


Exod. xvii. 4, and καταλιθοῦν in Josephus. Here Mt. and Mk. have the less 
definite expression, ‘‘ fear the multitude.” 


προφήτην εἶναι. Their intense joy at the reappearance of a 
Prophet after three centuries of silence (p. 80) would be the 
measure of their fury against a hierarchy which should declare that 
John had not been a Prophet at all. Comp. vii. 29, 30. With ὁ 
λαὸς ἅπας comp. xix. 48. Nowhere else does πεπεισμένος ἐστιν 
occur. 

7. μὴ εἰδέναι πόθεν. This shameful and dishonest avowal is 
excelled a few days later by their answer to Pilate, ‘‘ We have no 
king but Cesar” (Jn. xix. 15). Zimentes lapidationem, sed magis 
timentes veritatis confesstonem (Bede), these professed “Teachers of 
Israel” (Jn. iii. 10), who so scorned the ignorant multitude (Jn. 
vii. 49), confessed that they had not yet decided whether one, 
who for years had been recognized by the nation as a Prophet, 
had any Divine commission. If they were not competent to judge 
of the Baptist, still less were they competent to judge of the Christ. 
Nosgen, Gesch. J. C. i. p. 514. 

8. Οὐδὲ ἐγώ. Verbatim as in Mt. and Mk. Their refusal to 
answer His question cancels their claim to an answer from Him. 
This they admit by ceasing to press it. See Gould on Mk. xi. 33. 

9-19. The Parable of the Wicked Husbandmen. Mt. xxi. 
33-46; Mk. xii. 1-12. Mt. here gives a trilogy of parables, plac- 
ing this one between the Two Sons and the Marriage of the King’s 
Son. Godet thinks that the Two Sons cannot have been uttered 
where Mt. places it. But it fits the preceding discussion about 
the Baptist very well; and Mk., who records one parable only, 


458 THE GOSPEL ACCORDING TO S. LUKE ,XX.9, 


says ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν, which agrees well with the 
fact that more than one parable was spoken. ‘The idea of “work 
in the vineyard” is common to both parables. In this parable 
Christ lets His enemies know that He is aware of their murderous 
plans against Himself ;an init He warns both them and the people 
generally of the fatal results co themselves, if their p.ans are carried 
out.! It is the special characteristic of this parable that 22 does not 
teach general and permanent truths for the guidance of Christians, 
but refers to past, present, and future events. From the conduct of 
His traditional enemies, especially at that very time, He predicts 
His own end and theirs. The parable is capable of spiritual ap- 
plication as to God’s dealings with churches and individuals, but 
its primary reference is to the treatment which He is receiving 
from the Jewish hierarchy. The parable contains the answer to 
the question which they had raised. He is acting in the authority 
of His Father who sent Him to them. The imagery is taken from 
the O.T. and would be readily understood by the audience. The 
main source is the similar parable Is. v. 1-7 ; but comp. Jer. 11. 21; 
Ezek. xv. 1-6, xix. 10-14; Hos. x. 1; Deut. xxxil. 32, 33, and the 
many other passages in which Israel is spoken of as a vineyard or 
a, vine. 85: Ἰχχχ 8.1. Joel 1.7, εἰς: 


It has been said that the main difference between this parable and Is. v. or 
other O.T. figures is, that there the husbandmen or leaders and teachers of the 
people are not mentioned: it is tke mation as a whole that fails in its duty to 
Jehovah. Here it is those who have charge of the nation that are condemned : 
the vineyard itself is not destroyed for its unfruitfulness, but is transferred to 
more faithful stewards. And, in support of this view, it has been pointed out 
that in the first times of the Kingdom the nation went voluntarily into idolatry ; 
it was not led into it by the priests and other teachers: but now it was mainly 
the official teachers who prevented the people from accepting Jesus as the 
Messiah. This, however, does not fit wv. 15, 16, which show that the tenants 
are the Jewish nation, and not merely the leaders, and that the vineyard is not 


the nation, but its spiritual privileges. The nation was not to be transferred to — 


other rulers, but its privileges were to be transferred to other nations. 


9. Ἤρξατο δὲ πρὸς τὸν λαὸν λέγειν. There is a pause after the 
discomfiture of the deputation from the Sanhedrin; and then 
Jesus ‘“‘begins” to address a different company. But while He 
speaks to the people He also speaks af the hierarchy, who are still 
present, though silenced. Mt. and Mk. regard the parable as 
addressed to the latter. Syr-Sin. has “to speak to them.” D,ade 
omit πρὸς τὸν λαόν. Comp. v. 36. 


“Av@pwaos. Lk. commonly adds τις : see small print note on xiii. 19, 
TR. follows A in adding τις here. 





1 Keim speaks with severity of the ‘‘ destructive criticism” which ‘‘ again 
miserably fails to see anything but an invention of the dogmatic artist ” in ‘‘ this 
grand self-revelation of Jesus,” which is attested by all three Gospels (v. p. 
142). : 




















XX.9,10.] LAST DAYS OF PUBLIC TEACTIING 459 


ἐφύτευσεν ἀμπελῶνα. The phrase is freq. in O.T. (Gen. ix. 20; Deut. 
xx. 6, xxvill. 30, 39; Ps. cvi. 37, etc.). Lk. omits the fence, the winepress, 
and the tower. 


ἐξέδετο. In all three narratives in this place, but nowhere else 
in N.T. In LXX it is used of giving a daughter in marriage ; 
Exod. ii. 21; Ecclus. vii. 25; 1 Mac. x. 58: but the sense of 
letting out for hire is classical; Plat. Leg. vii. 806 D, γεωργίαι δὲ 
ἐκδεδομέναι δούλοις ἀπαρχὴν τῶν ἐκ τῆς γῆς ἀποτελοῦσιν ἱκανήν. 
Among the Jews rent was sometimes paid in money, but generally 
in kind. If in kind, it was either a fixed amount of produce, 
whether the harvest was good or bad; or a certain proportion, 
e.g. a third or fourth, of each harvest. This latter system led to 
much disputing and dishonesty, and does so still wherever it is 
adopted. The tenants in the parable have a long lease and pay 
in kind; but it is not clear whether they pay a fixed or a propor- 
tionate amount. 


The same form (-ero, not -oro) is found in the best MSS. in all three, 
Comp. diedidero (Acts iv. 35) and mapedidero (1 Cor. xi. 23). Gregory, 
Proleg. p. 124. 


χρόνους ἱκανούς. This addition is peculiar to Lk. See on 
vii, 12. We may understand several years. 
10. καιρῷῃε: No doubt ὁ καιρὸς τῶν καρπῶν (Mt.) is meant. 
Syr-Sin. has “at one of the seasons.” 
ἀπέστειλεν... δοῦλον. So also Mk., while Mt. has τοὺς dov- 
λους αὐτοῦ. In Lk. it is always a single slave who is sent, and the 
treatment becomes worse each time, culminating in the slaying of 
the heir, before whom no one is killed. In Mt. and Mk. there 
is no such dramatic climax, and several are killed before the son 
is sent: all which is more in accordance with facts in Jewish 
history. See 1 Kings xviii. 13, xxii. 24-27 ; 2 Kings vi. 31, xxi. 16; 
2 Chron. xxiv. 19-22, xxxvl. 15, 16; Neh. ix. 26; Jer. xxxvii. 15, 
xliv. 4; Acts vii. 52. 
ἵνα ἀπὸ τοῦ καρποῦ. Keim says that this means the O.T. 
tenth ; but it does not necessarily imply a proportionate amount 
at all. A fixed amount, independent of the yield, would be paid 
ἀπὸ τοῦ καρποῦ. 
ἵνα... δώσουσιν. The fut. indic. is found in class. Grk. after ὅπως, 
but not after ἵνα. In bibl. Grk. it is found most often in the /as¢ of a series 
of verbs following ἵνα : but cases in which the verb depends immediately upon 
tva occur: 1 Cor. ix. 18; 1 Pet. iii. 1, Rev. vi. 4, viii. 3, ix. 20, xii. 12, 
xiv. 13, and other passages in which the reading is somewhat doubtful. Sce 
on xiv. 10. Burton, § 198, 199. 


ἐξαπέστειλαν... κενόν. They probably told him, and _per- 
haps tried to persuade themselves that his master’s demand was 
unjust. Excepting Gal. iv. 4, 6. the verb is peculiar in N.T. to 


400 THE GOSPEL ACCORDING TO 8. LUKE [XX. 10-15. 


Lk. ((Acts’ vii. 12, ix. 30, ΧΙ. 22, ΧΙΪ. 11, ΧΙ] 20; xvil, Τὴ; xine) 
but it is freq. in LXX. For the phrase “send empty away” comp. 
i. 53; Gen. xxxi. 42; Deut. xv. 13; 1 Sam: vi: 3; Job xt ΟἿ ΘΕ 
Seipavtes See ON ΧΙ]. 47. 

11. προσέθετο πέμψαι. A Hebraism: see on xix. 11. Whether 
this is a second messenger sent that same vintage, or the messenger 
sent at another vintage, is not stated. The important point is 
that chastisement does not follow upon the first outrage. The 
husbandmen have several opportunities; and these are brought 
by different persons. If one messenger’s manner of delivering his 
message was unpleasing, another’s would be the opposite. But 
this time they add insult (ἀτιμάσαντες) to violence. Comp. the 
use of ἀτιμάζειν in Jn. viii. 49; Acts v. 41; Rom.i. 24, il. 23; 
Jas. ii. 6. The verb is freq. in LXX. 

12. tpaupaticavtes. Worse than δείραντες x. ἀτιμάσαντες, as 
ἐξέβαλον is worse than ἐξαπέστειλαν. Comp. Heb. xi. 36-38; 
Acts vil. 52. 

18. Ti ποιήσω; Peculiar to this account; as also is the quali- 
fying ἴσως, which occurs nowhere else in N.T., and only once in 
LXX (1 Sam. xxv. 21), where English Versions have “surely.” 
Godet contends for such a meaning here: pourtant, en tout cas, 
certainement. But comp. KA. Ἴσως. ΑΘ. Οὐκ tows, ἀλλ᾽ ὄντως 
ὦ δαιμόνιε (Plat. Laws, xii. 965). 

We must remember that it is the ἄνθρωπος of ver. 9 who de- 
liberates as to what he shall do, says ἴσως, and expects that his 
son will be well received. All this 15 the setting of the parable, 
and must not be pressed as referring to God. This man repre- 
sents God, not by his perplexity, but by his long-suffering and 
mercy. 

ἐντραπήσονται. In all three: for the meaning see on xviii. 2. This 
form of the fut. is late. In Polyb. and Plut. the verb sometimes has an acc., . 
but in class, Grk. a gen., when it means ‘‘ reverence.” Comp. Exod. x. 3; 
Wisd. ii. 10. 

The ἰδόντες of TR. with A R, Vulg. Goth. comes from ver. 14; om. 
NBCDLQ, acdeffjilqr, Boh. Arm. The Syriac Versions are divided. 
Syr-Sin. is defective here. 


14. διελογίζοντο πρὸς ἀλλήλους. This touch also is peculiar to 
Lk. It perhaps looks back to xix. 47, 48. Nothing is gained by 
taking πρὸς ἀλλήλους with λέγοντες : Comp. πρὸς ἑαυτούς, which is 
equally amphibolous, ver. 5. 

A Kand Latt. have διελογίσαντο, cogztaverunt; and ACQ, Vulg. have 
πρὸς ἑαυτούς from Mk. xii. 7 for πρὸς ἀλλήλους (8 BD LR, Boh. Arm.). 
For ὁ κληρονόμος see Wsctt. on Heb. 1. 2 and his detached note on Heb, 
vi. 12, p. 167. 

15. ἐκβαλόντες ἀπέκτειναν. This perhaps was intended to re- 
present their turning him out of his inheritance. It may be 

















XX. 15-17.) LAST DAYS OF PUBLIC TEACHING 461 


doubted whether it refers to Jesus “ suffering without the gate.” 
Outside the vineyard would be outside Israel rather than outside 
Jerusalem. Moreover in Mk. the heir is killed defore he is cast 
out of his inheritance. It is possible that they regard the vine- 
yard as already made over to the heir, as was often the case in 
ancient law: see on xv. 12. Comp. the case of Naboth: ἐξήγαγον 
αὐτὸν ἔξω τῆς πόλεως Kal ἐλιθοβόλησαν αὐτὸν λίθοις, καὶ ἀπέθανεν 
(1 Kings xx. 13). No doubt ἔξω τ. ἀμπελῶνος goes with ἐκβα- 
λόντες (iv. 29; Acts vii. 58, which is closely parallel), not with 
απεκτειναν. 

τί οὖν ποιήσει αὐτοῖς; Not, τί οὖν ἐποίησεν; Our Lord in- 
dicates that the parable is not a mere fiction: it is a key toa 
future which depends upon present action. Assuming that the 
heir is killed, what will happen? In Mt. some of the bystanders 
answer the question. They are so interested, and enter so fully 
into the spirit of the narrative, that, without seeing the application 
to themselves, they reply κακοὺς κακῶς ἀπολέσει αὐτούς. See on 
xix, 25, and comp. David’s reply to Nathan’s parable (2 Sam. 
xll. 5, 6). 

16. ἐλεύσεται καὶ ἀπολέσει. . . καὶ δώσει. Three points: He 
will no longer send but come; will punish the wrong-doers ; will 
transfer their privileges to others. The Jews were familiar with the 
idea of the Gentiles being gathered into the Messianic Kingdom 
(Is. ii. 2; lx. passim; Jer. ili. 17). Yet this was restricted to 
those Gentiles who had taken no part in oppressing Israel, but had 
submitted to Israel; and later Judaism as a rule denied even this 
to the heathen (Charles, “ποεῖ, xc. 30). Here the Jews are to lose 
what the Gentiles gain. In gv. 16-19 Syr-Sin. is confused. 

ἀκούσαντες δὲ εἶπαν Μὴ γένοιτο. We need not confine this to 
the people and conclude that “the Pharisees had too much wariness 
and self command to have allowed such an exclamation to escape 
from their lips.” The exclamation may not mean more than 
“That is incredible,” or “ Away with the thought.” See Lft. on 
. Gal. 11. 17 and Sanday on Rom. iii. 4. This is the only instance 
of μὴ γένοιτο in N.T. outside the Pauline Epp., where it generally 
is used to scout a false inference which might be drawn. Burton, 
§ 176, 177. Here it probably refers to the punishment rather 
than to the sin which brings it,—to ἀπολέσει καὶ δώσει rather than 
to ἀπέκτειναν. 


The expression is rare in the Pauline Epp. except in Rom., where it 
occurs ten times: twice in Gal. and once in 1 Cor. In LXX it is rare, and 
never stands as an independent sentence: Gen. xliv. 7, 17; Josh. xxii. 29, 
xxiv. 16; 1 Kings xx. [xxi.] 3. 


17. ἐμβλέψας αὐτοῖς. Lk. alone has this touch. Comp. 
xxii. 61 and Elisha’s fixed look on Hazael (2 Kings viii. 11). 


452 THE GOSPEL ACCORDING TO S. LUKE [XX. 17, 18. 


Τί οὖν ἐστίν. “If the destruction which I have just foretold is 
not to come (μὴ γένοιτο), how ¢hen do you explain this text?” 
The passage is once more (see on ver. 9) from the Hallel Psalms 
(cxvill. 22, 23), where see Perowne. The Rabbis recognized it as 
Messianic: see Schoettg. i. p. 173. In all three Gospels the 
quotation is verbatim as in LXX. For τὸ γεγραμμένον see on 
xxii. 37, and for ἀπεδοκίμασαν see on ix. 22. Perhaps λίθον is “a 
stone” rather than “the stone”: the builders may have rejected 
many stones, one of which became κεφαλὴ γωνίας. But, if the 
Jews used Λίθος as a name for the Messiah, as seems to be prob- 
able, “2.6 stone” is better. In Justin Martyr we have Aifos as a 
name for Christ (Z7y. xxxiv. xxxvi.): see on Rom. ix. 33. 


For the attraction of λίθον to ὅν see on iii. 19, and for ἐγενήθη εἰς see on 
xiii. 19. 


κεφαλὴ γωνίας. Not the key-stone of the arch, but a corner 
stone uniting two walls; but whether a foundation-stone at the 
base of the corner, or a completing stone at the top of it, is un- 
certain. Comp. Acts iv. 11 and 1 Pet. ii. 7; also ἀκρογωνιαῖος in 
Eph. ii. 20 and Is. xxvill. 16. Mt. and Mk. quote ver. 23 of Ps. 
Cxviil. as well as ver. 22, and Mt. adds the explanation that the 
Kingdom shall be transferred to a nation bringing forth the fruits 
thereof. Would Lk. have omitted this reference to the believing 
and loyal Gentiles if he had known it? We conclude that he was 
not familiar with Mt.’s account. See on xix. 46. 

18. πᾶς ὁ πεσὼν. . . αὐτόν. These words are not in Mk. and 
are of somewhat doubtful authority in Mt. xxi. 44, where they are 
omitted by D 33, or bdeff,, Syr-Sin., Orig. But the charac- 
teristic πᾶς is in any case peculiar to Lk. The first half of the 
saying seems to be an adaptation of Is. viii. 14, and the second 
half an adaptation of Dan. 11. 34, 35, 44. Christ is a stumbling- . 
block to some (ii. 34), and they suffer heavily for their short- 
sightedness. They not only lose the blessing which is offered, 
but what they reject works their overthrow. 

συνθλασθήσεται. “Shall be shattered”; confringetur (Lat 
Vet., Beza), conguassabitur (Vulg.), wird zerschellen (Luth.). But 
in Mt. xxi. 44 Vulg. has confringetur. The verb occurs nowhere 
else in N.T., but the act. is found in LXX (Ps. lvii. 7; Mic. iii. 3), 
and several times as v./. 

ἐφ᾽ ὃν 8 ἂν πέσῃ. Note the impressive change of construction. 
In the first case the man is the chief agent; in the second the 
stone. And the main thought now is simply λίθος : the metaphor 
of κεφαλὴ γωνίας is dropped. A chief corner-stone would not be 
likely either to trip up a person or to fall on him. 

λικμήσει αὐτόν. The rendering “grind to powder,” which all 
English Versions from Tyn. to AV. give (Rhem. “breake to 














XX. 18, 19.] LAST DAYS OF PUBLIC TEACHING 451 


pouder”), follows the comminuet of Vulg. (in Mt. conteref), but is 
without authority. Not only in classical authors (Hom. Xen, 
Plut. Lucian.), but also in LXX, it means “to winnow chaff from 
grain,” from λικμός, “ἃ winnowing fan.” In Ruth ili. 2, λικμᾷ 
τὸν ἅλωνα τῶν κριθῶν, and Ecclus. v. 9, μὴ λίκμα ἐν παντὶ ἀνέμῳ, 
the meaning is indisputable. Hence ‘to blow away like chaff, 
sweep out of sight or out of existence”: ἀναλήμψεται δὲ αὐτὸν 
καύσων καὶ ἀπελεύσεται, καὶ λικμήσει αὐτὸν ἐκ τοῦ τύπου αὐτοῦ 
(Τοῦ ΧΧΥΊΙ. 21}; καὶ πόῤῥω αὐτὸν διώξεται ὡς χνοῦν ἀχύρου λικμών- 
των ἀπέναντι ἀνέμου (Is. xvii. 13); ὁ λικμήσας τὸν ᾿Ισραὴλ συνάξει 
αὐτόν (Jer. ΧΧΧΙ. 10); καὶ λικμήσω ἐν πᾶσιν τοῖς ἔθνεσιν τὸν οἶκον 
τοῦ Ἰσραήλ, ὃν τρόπον λικμᾶται ἐν TO λικμῷ (Amos ix. 9). Dan. 
ii. 44 is important, as being the probable source of the saying: 
there, while in LXX we read πατάξει καὶ ἀφανίσει, Theodotion has 
λεπτυνεῖ καὶ λικμήσει, showing that λικμήσει -- ἀφανίσε. Comp. 
Theod. ἐγένετο ὡσεὶ κονιορτὸς ἀπὸ ἅλωνος θερινῆς, καὶ ἐξῆρεν τὸ 
πλῆθος τοῦ πνεύματος, καὶ τόπος οὐχ εὑρέθη αὐτοῖς (Dan. 11. 35). 
‘Scatter him as chaff,” therefore, is the meaning. When ἃ heavy 
mass falls, what is pulverized by the blow 15 scattered by the rush 
of air. The Commovet tllum of Cod. Palat. (e) looks like an attempt 
to preserve the right idea. Deissmann, idle Studies, p. 225. 

19. ἐν αὐτῇ τῇ ὥρᾳ. “In that very hour”: Lk.’s usual expression: 
see on x. 7, 21. ‘There is no equivalent to it here in Mt. or Mk. 

ἔγνωσαν γὰρ ὅτι πρὸς αὐτούς. So also in Mk. xii. 12, while 
Mt. has “περὶ αὐτῶν. Vulg. has ad “δος here and ad eos in Mk. 
τὴ πρός may be either ‘with a view to, in reference to” (see on 

DAEs XVI. Ὁ, XIX. 9), Or π᾿ τς (AV. RV.): comp. Acts 
XXIli. 30. Here, as in Heb. 1. 7, 8, Wsctt. prefers the meaning 
“in reference to”: comp. yon on: Heb: χει ει jhe nom. 
to ἔγνωσαν is of γραμματεῖς, not ὁ λαός, which would require ἔγνω, 
to be unambiguous. In Mt. the nom. to ἔγνωσαν must be the 
hierarchy. And γάρ gives the reason, not for ἐζήτησαν, but for 
ἐφοβήθησαν, as the order of the sentences shows: and this is still 
- more clear in Mk. by the change of tense from ἐζήτουν (see Gould). 
The hierarchy recognize that the parable was directed against 
themselves ; and this made them fear the people, who had heard 
the parable also. Syr-Sin. transfers this to v. 16. 


In class. Grk. πρός τινα often means ‘in reply to,” and hence ‘‘ against,” 
being less strong than κατά τινος, as adversus than zz. Here Beza has 
adversus tpsos and Luther azf sze. 


20-26. The Question about the Tribute. Mt. xxii. 15-22; 
Mk. xii. 13-17. There is no evidence that a night intervened 
between the previous question and this one. ‘The connexion 
between vv. 19 and 20 is close; and ver. 19 took place ἐν αὐτῇ 
rr ὥρᾳ with what precedes. The previous question about 


464 THE GOSPEL ACCORDING TO S. LUKE [ΧΧ. 20. 


authority had emanated from the Sanhedrin as a whole. The 
different parties represented in it now act separately and devise 
independent attacks. This one comes from the Pharisees (Mt. 
xxii. 15), who send a group composed of Pharisees and Herodians 
(Mt. xxii. 16; Mk. xii. 13). Neither Lk. nor Jn. mentions the 
Herodians. Their alliance with Pharisees is remarkable, for the 
Pharisees detested the Herodian dynasty ; and this is not the first 
instance of such an alliance (Mk. iii. 6). But opponents often 
combine to attack those who are obnoxious to both. 

20. παρατηρήσαντες. See on xiv. 1. Both AV. and RV. 
follow Tyn. Cran. Cov. and Gen. in translating “ watched Aim” ; 
but neither indicates by italics that “him” is not in the Greek. 
Wic. and Rhem. have no pronoun, in accordance with Vulg. 
observantes miserunt. It is doubtful whether the pronoun ought 
to be supplied, for παρατηρεῖν without case may mean ‘to watch 
an opportunity.” See Field and Alford, ad oc. Mt. has his 
favourite πορευθέντες. 


D and some Versions here have ἀποχωρήσαντες : so Goth. Aeth. cam 
recesstssent (fil), cum adiscess¢ssent (a), recedentes (d), seces .erunt et (e). 


evxaQérous. ‘‘Suborned to lie in wait”; lit. “sent down into.” 
In N.T. here only, and in LXX Job xix. 12, xxxi. 9: but classical. 
Comp. Jos. B. J. vi. 5. 2. The ὑποκρινομένους shows for what 
purpose they were suborned : they posed as scrupulous persons with 
a difficulty of conscience. In different ways all three accounts call 
attention to their hypocrisy. Meyer quotes, Qui tum, cum maxime 
fallunt, id agunt ut viri boni videantur (Cic. De Off. i. 13. 41). 

ἐπιλάβωνται αὐτοῦ Aédyou. ‘Take Him in His speech”; αὐτοῦ 
depending upon ἐπιλαβ. and λόγου being epexegetic (De W. Mey. 
Go.): rather than “take hold of His speech,” αὐτοῦ depending 


upon λόγου (Holtz. Hahn). Vulg. has eum im sermone. So also. 


Tyn. Cov. Cran. Gen. Rhem. Luth. Comp. ἐπελάβετό μου τῆς 
στολῆς (Job xxx. 18) and ἐπιλαμβάνεται αὐτοῦ τῆς irvos (Xen. 
Anab. iv. 7.12). Mt. has ὅπως αὐτὸν παγιδεύσωσιν ἐν λόγῳ, Mk. 
ἵνα αὐτὸν ἀγρεύσωσιν λόγῳ. Jesus had baffled them with a dilemma 
(ver. 4), and they now prepare a dilemma for Him. Comp. the 
constr in xix. 4. 

ὥστε παραδοῦναι... Tod ἡγεμόνος. Peculiar to Lk. Quod 
per se non poterant, presidis manibus efficere tentabant, ut velutt 
ipst a morte ejus viderentur immunes (Bede). For ὥστε comp. 
iv. 29; Mt. xxiv. 24. 

TH ἀρχῇ kat τῇ ἐξουσίᾳ τ. ἧγεμ. It is an improbable refine 
ment to press the double article and separate τῇ ἀρχῇ from τοῦ 
ἡγεμόνος : “so as to deliver Him to the Government, and (in 
particular) to the authority of the governor” (Mey. Weiss) ; or, ‘so 
as to deliver Him to the rule (of the Sanhedrin) and to the 








ee ee 


XX. 20-24.) LAST DAYS OF PUBLIC TEACHING 465 


authority of the governor” (Nosg. Hahn). For the combination 
of ἀρχή with ἐξουσία comp. xii. 11; 1 Cor. xv. 24; Eph. iii. 10, 
Colby τὸ τ τῷ, Tit. 1101... See Lft. on Col. i. 16: 


The generic term ἡγεμών may be used of the emperor (comp. ἡγεμονία 
iti. I) or any of his subordinates. In N.T. it is often used of the ἐπίτροπος or 
procurator (Mt. xxvii. 2, 11, 14, etc. ; Acts xxiii. 24, 26, 33, xxiv. I, 10, etc.) 
and less definitely of any governor (xxi. 12; I Pet. ii, 14). Comp. Jos. 
Ant. xviii. 3. 1; and ἡγεμονεύω il. 2, 111. I. 


21. ὄρθως λέγεις καὶ διδάσκεις. The falseness of these fulsome 
compliments in their mouths (οἴδαμεν ὅτι) stamps this as one of 
the most dastardly of the attacks on Christ. They go on to 
emphasize their flattery by denying the opposite. 

οὐ λαμβάνεις πρόσωπον. Affreux barbarisme pour des lecteurs 
grecs (Godet). The expression is a Hebraism, which originally 
meant “raise the face,” 2.4. make the countenance rise by favour- 
able address, rather than “accept the face.” Hence it came to 
mean “regard with favour,” but not necessarily with wndwe favour : 
comp. Ps. lxxxi. 2; Mal. 1. 8, 9. But the bad sense gradually pre- 
vailed ; and both here and in Gal. ii. 6 (see Lft.) partiality is 
implied, as in Lev. xix. 15 and Mal. ii. 9. In LXX the common 
phrase is θαυμάζειν πρόσωπον : comp. Jude 16. The compounds 
προσωπολήμπτης, προσωπολημψία, etc., always imply favouritism. 


Both Syr-Cur. and Syr-Sin. for ‘“‘ way of God” read ‘‘ word of God.” 

22. The φόρος (classical and in LXX) or capitation-tax must be dis- 
tinguished from τέλη, which are indirect taxes. Mt. and Mk. here have 
κῆνσον, but in Mk. ἐπικεφάλαιον is a notable τ΄. ὦ, 

For ἡμᾶς (NA BL) TR. has ἡμῖν (Ο DPI AATI). Only here and vi. 4 
does ἔξεστιν c. acc. et infin. occur in N.T. Καίσαρι stands first with 
emphasis. Usually both dat. and acc. follow δοῦναι : i. 74, 77, xii. 32, xvii. 
τὸ: Acts v. 31, vil, 5; Mt. xiv. 7, xx. 4, etc. 


23. katavojoas ... πανουργίαν. Mt. has γνοὺς. . . πονηρίαν, 
Mk. εἰδὼς... ὑπόκρισιν. See on ΧΙ]. 27 for Lk.’s fondness for 
«atavoéw. In N.T., as in class. Grk., πανουργία always has a bad 
meaning (1 Cor.. 1]. τὸ;; 2 Cor. iv. 2, xi. 3; Eph. iv; 24): “In 
LXX it may mean “versatility, skill” (Prov. i. 4, viii. 5). 

24. Δείξατέ pot δηνάριον. Mk. has φέρετε, which implies that 
they had to fetch it. They would not have heathen money on 
their persons. Mt. has προσήνεγκαν αὐτῷ, which implies the same 
thing ; and he calls it τὸ νόμισμα τοῦ κήνσου, because this poll-tax 
had to be paid in denarit. 


Tl pe πειράζετε (ACT P) is an insertion here from Mt. and Mk. NBL 
omit. See Wright, Syzopsts, ὃ 80, p. 73. 


Καίσαρος. Probably that of Tiberius. There was no royal 
effigy on Jewish coins: and Roman copper coins, if for circulation ip 
30 


466 THE GOSPEL ACCORDING TO 5. LUKE [XX. 24, 26, 


Palestine, had no image on them. It was a base piece of flattery 
on the part of Herod Philip that he placed on his coins the head 
of the emperor, and the dexarius used on this occasion may have 
been one of his. It is possible but not probable that it was a 
foreign coin, such as circulated outside Palestine! “Judas of 
Galilee”. (Acts, v...395 Jos..Ant. xvill. ἃ. Ὁ, xx. §))2) argue 
Gaulonite (Amz. xviii. 1. 1) had denounced the payment of tribute 
to Caesar as treason against Jehovah, the only Lord that Israel 
could acknowledge (A.D. 6): and probably the Galileans who were 
listening to Jesus on this occasion were thoroughly in sympathy. 
But His adversaries had conceded the whole point when they 
admitted that the coinage was Cesar’s: for even Judaism admitted 
that coinage implies the right of taxation, and is evidence of the 
government to which submission is due. Ubdicungue numisma 
alicujus regis obtinet, illic incole regem istum pro domino agnoscunt 
(Maimon.). See Edersh. Z. & 7: ii. p. 385; Hist. of J. WV. p. 
257. Grotius quotes Τίνα ἔχει χαρακτῆρα τοῦτο τὸ τετρασσάριον; 
Τραιανοῦ (Arrian. Zpict. iv. 5. 17). 


25. Τοίνυν ἀπόδοτε. This is the right order (δ BL, Boh. Goth. 
Arm.), contrary to the best usage ; and hence the correction ἀπόδοτε τοίνυν 
(ACPAATI). D, Syr-Sin. and Lat. Vet. omit τοίνυν. For τοίνυν first in the 
sentence comp. Heb. xiii. 13; Is. ili. 10, v. 13, and contrast 1 Cor. ix. 26; 
Wisd. i. 11, viii. 9. The τοίνυν (Mt. οὖν) marks the sayings as a conclusion 
drawn from the previous admission: ‘* Then render to Czesar,” etc. 


τὰ Καίσαρος Καίσαρι. This is the answer to the Pharisaic 
portion of His questioners, as τὰ τοῦ Θεοῦ τῷ Θεῷ to the Herodian. 
The error lay in supposing that Czesar and God were mutually 
exclusive alternatives. Duty to Czesar was part of their duty to 
God, because for purposes of order and government Czesar was 
God’s vicegerent. In Rom. xii. 1, 2 5. Paul insists on the second 
of these principles, in xiii. 1-7 on the first. See detached note at 
the end of Rom. xiiii As Judea was an imperial province, its 
taxes would go to the /iscus of the emperor, not to the e7varium of 
the senate. 

τὰ τοῦ Θεοῦ. No one duty is to be understood to the exclusion 
of others, whether offerings in the temple, or penitence, etc. All 
duties owed by man to God are included.? For ἀποδίδωμι of paying 
what is due comp. Vil. 42, X 35, xil. 59; and see Wsctt. on Heb. 


1Some ‘‘heretic” sent R. Juda an imperial denarius, and he was deciding 
not to accept it, when another Rabbi advised him to accept it and throw it 
into a well before the donor’s feet (Avoda Sara f. 6 quoted by Wetst. on Mt. 
xxii. 21). Butsee Schirer, 7.7. zz 7. of J.C. p. 7. 

2It may be doubted whether the idea that man bears the image of God 
just as the coin bears the image of Caesar is to be supplied: ‘‘ Render then the 
coin to Cesar, and give the whole man up to God” (Latham, 4 Service of 
Angels, p. 50). 








XX. 25, 26.) LAST DAYS OF PUBLIC TEACHING 467 


xii. 11. They had said φόρον δοῦναι, as if the tribute was a 
gift. By substituting ἀπόδοτε He indicates that it is a dwe. 

26. οὐκ ἴσχυσαν... ἐναντίον tod λαοῦ. Peculiar to Lk., who 
draws special attention to this further victory of Jesus. All three 
record the wonder of His adversaries. 


For the. constr. of αὐτοῦ see on ver. 20. This use of ἐναντίον is 
common in LXX, but in N.T. is found only here, xxiv. 19; Acts vii. 10, 
Vill. 32: comp. ἔναντι i. 8; Acts viii. 21. 

For θαυμάζειν ἐπί see on ii. 33, and for σιγᾷν see on xviii. 39. 


27-38. The Question of the Sadducees respecting a Woinan 
with Seven Husbands. Mt. xxii. 23-33; Mk. xii. 18-27. Mt. 
tells us expressly that this took place ἐν ἐκείνῃ τῇ ἡμέρᾳ. Lk. 
mentions the Sadducees several times in the Acts (iv. 1, v. 17, 
xxili, 6-8) but here only in his Gospel. Mk. also here only. 
This question was less dangerous than the previous one. It con- 
cerned a matter of exegesis and speculation, not of politics, and 
was doctrinal rather than practical. Like the first two questions, 
it aimed at destroying Christ’s influence with the multitude. 
While the first aimed at inspiring them with distrust, and the 
second at rousing their indignation against Him, this one is calcul- 
ated to excite their ridicule. If Jesus failed to answer it, He and 
His supporters would be placed in a grotesque position. The 
Sadducees were not popular, for the doctrine of the resurrection 
is precious to the majority of mankind, and they would be glad of 
this opportunity of publicly exhibiting the popular doctrine as 
productive of ludicrous results. Josephus says that when Sad- 
ducees became magistrates, they conformed to the views of the 
Pharisees, for otherwise the people would not tolerate them (Azz. 
Xvi. I. 4). J.C.G. art. “Sadducees.” 


But the doctrine of the resurrection and of invisible powers (Acts xxiii. 8; 
os. 8. 7. ii. 8. 14) was not the main point in dispute between Sadducees and 
harisees, but a deduction from the main point. The crucial question was 

whether the oral tradition was binding (Av?¢. xiii. 10. 6). The Pharisees con- 
tended that it was equal in authority to the written Law, while the Sadducees 
maintained that everything not written was an open question and might be 
rejected. Apparently the Pharisees were willing to concede that the doctrine 
of the resurrection is not to be found in the written Law; and indeed outside 
the Book of Daniel it is not clearly taught in O.T. What is said in favour of 
it (Job xix. 26; Ps. xvi. 9, 11; Is. xxvi. 19) seems to be balanced by statements 
equally strong on the other side (Ps. vi. 5, Ixxxvili. 10, 11, cxv. 17 ; Eccles, ix, 
4-10; Is. xxxviii. 18, 19). Hence it followed, on Sadducean principles, that the 
doctrine was without authority, and was simply a pious opinion. ‘That the Sad- 
ducees rejected the O.T., with the exception of the Pentateuch, is a mistake of 
Tertullian, Origen, Hippolytus, Jerome, and others; and perhaps arises from 
confusion with the Samaritans. But no Jew regarded the other books as equal 
in authority to the Books of Moses; and hence Jesus, in answering the 
Sadducees, takes His argument from Exodus (Bleek, 7γ2, 4o O. 7: ὃ 305, Eng. 
tr. ii. p. 310). The name Σαδδουκαῖος probably comes from Zadok, the best 
attested form of which in many passages of LXX is Σαδδούκ (2 Sam. viii, 17; 


468 THE GOSPEL ACCORDING TO 5. LUKE [XX. 27-88. 


Neh. iii. 29, x. 21, ΧΙ. 11, ΧΙ] 13; Ezek. xl. 46, xliii. 19, xliv. 15; xlviil. 11): 
py which Zadok gave the name ae the sect, remains doubtful (Schiirer, /ew7sh 
People in the 7. of J. C. Il. pp. 29-43; Hausrath, V.7. 7 γιός, i. pp. 


136-150; Pressensé, Le Sitcle ὌΡΕΣΙΝ ΡΡ. 87, 88, ed. 1888. For minor 
points of difference between Sadducees and Pharisees, see Kuenen, Aeligion 
of Israel, iil. pp. 234-238 ; Derenbourg, pp. 132-144). 

27. τινες τῶν Σαδδουκαίων ot λέγοντες. The οἱ Aey. may agree 
with τινες, or be an irregular description of τῶν 3add. In the 
latter case comp. Mk. xii. 40; but the former is better. All 
Sadducees held that the resurrection was not an article of faith, 
but some may have believed that it was true. One might render 
oi λέγοντες ‘who were saying” at that moment. 

λέγοντες is the reading of NBCDL 1 33 etc., de Syr-Sin. Syr-Cur. 


Aegypt. Goth. Aeth., which is not discredited because it is also in Mt. 
But Tisch. follows A PI'A AIl ete, in reading ἀντιλέγοντες. 


"Edy τινος ἀδελφός. The quotation gives the substance rather 
than the wording of Deut. xxv. 5; comp. Gen. xxxviii. 8. The 
levirate law is said still to prevail among the Kalmucks and 
other nations in the East. See Morison on Mk. xii. 19. 

29. ἑπτὰ οὖν ἀδελφοί. The οὖν appears to indicate that what 
is about to be narrated was a consequence of this levirate law. 
But the οὖν may be a mere particle of transition. Mt. inserts 
map ἡμῖν, as if they professed to describe what had actually taken 
place. It is said to have been a well-known problem, the recog- 
nized answer to which was, that at the resurrection the woman 
would be the wife of the first brother. This answer Christ might 
have given ; but, while it would have avoided the ridicule to which 
the Sadducees wished to expose Him, it would not have refuted 
their doctrine. D, Syr-Sin. cd ff,1q ins. παρ᾽ ἡμῖν here. 

ἄτεκνος. ‘“‘ Childless ” as in ver. 28: comp. ver. 31. All three 
imply that there was neither son nor daughter. And this is laid 
down in the Talmud,—that the deceased brother must have no 
child at all, although Deut. xxv. 5 says simply “ have no son” (RV.). 
Some maintained that the levirate law, which to a large extent 
had gone out of use, did not apply to a wedded wife, but only to 
a betrothed woman. The Mishna recommends that the levirate 
law be not observed. 


30. καὶ ὁ δεύτερος. This is the reading of NBDL 157, e, omitting 
ἔλαβεν after καί and τὴν γυναῖκα καὶ οὗτος ἀπέθανεν ἄτεκνος alter ὁ δεύτερος. 
These insertions are found in API’ A ATI, Syr-Sin. Syr-Cur. Vulg. 


81. οὐ κατέλιπον τέκνα Kat ἀπέθανον. The main point is placed 
first, although their death logically precedes. 

83. τίνος αὐτῶν γίνεται γυνή; The question is a piausible 
appeal to the rough common sense of the multitude, and is based 
upon the coarse materialistic views of the resurrection which then 
prevailed. 








XX. 34-36.] LAST DAYS OF PUBLIC TEACHING 469 


84. Jesus begins by removing this erroneous basis and shows 
that the question is futile. The words of υἱοὶ tod aiavos... 
τυχεῖν are peculiar to Lk., who omits “Ye do err, not knowing 
the Scriptures, nor the power of God.” Comp. Eph. i. 21. 

35. ot δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου. One might have 
expected simply οἱ viol τ. αἰῶνος ἐκ. But the substitution of 
καταξιωθέντες corrects the assumption that all the sons ot this 
world will enter the Kingdom which begins with the resurrection. 
Comp. Acts v. 41; 2 Thes. i. 5. Nowhere else does 6 αἰὼν ἐκεῖνος 
occur in N.T. It means the age beyond the grave regarded as 
an age of bliss and glory. See on Rom. xii. 2. In itself it 
implies resurrection; but, inasmuch as this is the doctrine in 
dispute, the resurrection is specially mentioned. The word ἀνά- 
gtaois occurs Zeph. iil. 8; Lam. iii. 63; Dan. xi. 20; title of 
Ps. Ixv. But not until 2 Mac. vii. 14, xii. 43 is it used of 
resurrection after death. 

τῆς ἐκ νεκρῶν. This must be distinguished from [ἡ] ἀνάστασις 
[τῶν] νεκρῶν. The latter is the more comprehensive term and 
implies that a// the dead are raised (Mt. xxii. 31; Acts xvii. 32, 
ἘΣ στιν 2 Tu xxvi. 23; Rom. i:.4; 1 Cor. χν. 12; 12, 42; 
Heb. vi. 2). Whereas ἀνάστασις ἐκ νεκρῶν rather implies that 
some from among the dead are raised, while others as yet are not. 
Hence it is used of the resurrection of Christ and of the righteous, 
and is equivalent to the ἀνάστασις ζωῆς (Acts iv. 2; 1 Pet. i. 3: 
comp. Col. 1.18). The ἀνάστασις νεκρῶν includes the ἀνάστασις 
κρίσεως as well as the ἀν. ζωῆς (Jn. v. 29). Comp. xiv. 14; 
pebhes. av. 16; Rev, xx. 5,6; and see Lft..on Phil. in. 11 and 
Mey. on Rom. 1. 4. With the construction comp. τούτον τυχεῖν 
οὐκ ἠξιώθην αὐτός (Aesch. P. V. 239). 

γαμίζονται. Identical in meaning with γαμίσκονται (ver. 34). 


In both verses the simple verb is the right reading. In both places TR. 
follows inferior authorities in reading ἐκγαμ. 


; 86. οὐδὲ γὰρ ἀποθανεῖν. The γάρ means that the abolition of 
death involves the abolition of marriage, the purpose of which is 
to preserve the human race from extinction. 


For οὐδέ (ABDLP 106 157) Tisch. has οὔτε (NQRIAATI). It 
looks like a correction. 


ἰσάγγελοι γάρ εἰσιν. The adj. occurs here only in bibl. Grk. 
and was probably coined by Lk. on the analogy of ἰσάστερος 
(4 Mac. xvii. 5), ἰσάδελφος, ἰσόθεος, κιτιλ. Mt. and Mk. have 
ws ἄγγελοι. Grotius quotes from Hierocles τοὺς ἰσοδαίμονας καὶ 
ἰσαγγέλους Kal τοῖς ἀγανοῖς ἥρωσιν ὁμοίους. ‘‘ They do not marry, 
because they cannot die; and they cannot die, because they are 
like angels; and they are sons of God, being sons of the resur 


470 THE GOSPEL ACCORDING TO 5. LUKE [XX. 36-38. 


rection.” In correcting the error of the Sadducees about the 
resurrection Jesus incidentally corrects their scepticism respecting 
Angels (Acts xxiii. 8). See Latham, 4A Service of Angels, pp. 
52-60 ; Charles, Apoc. of Baruch, pp. \xxvii, 84. 

The connexion of καὶ υἱοί εἰσιν Θεοῦ is uncertain. The repetition of 
εἰσιν is rather against the clause being taken with ἰσάγγελοι γάρ εἰσιν. More 
probably it is co-ordinate with οὐδὲ ἀποθανεῖν δύνανται. It is worth noting 
that both in Job i. 6, ii. 1, and Gen. vi. 2 LXX has not υἱοί but ἄγγελοι 
τοῦ Θεοῦ. Comp. 1 Cor. xv. 52; Rev. xxi. 4. But in any case it is the 
immortality of the Angels, not their sexlessness or immateriality, that is the 
point of the argument. For τῆς av. viol ὄντες see on xvi. 8. 


37. Having shown that their question ought not to have been 
asked, being based upon a gross misconception of the conditions 
of the future state, Jesus proceeds to answer the objection which 
their question implied, viz. that the doctrine of the resurrection 
is inconsistent with the Mosaic Law. On the contrary, Moses 
implies the doctrine. The levirate law is no argument against a 
resurrection ; and the passage here quoted is a strong argument 
in favour of it. See Martensen, Chr. Dogm. ὃ 290, 274. 

kat Μωυσῆς. ‘Even Moses,” who was supposed to be against 
the doctrine (Mey. Weiss, Holtzm.). Less well, e¢zam AZoses, non 
modo prophete (Beng.). Jesus quotes Moses because they had 
done so (ver. 28), not because the Sadducees accepted only the 
Pentateuch (Tert. Orig. Hieron.), which was not the case. 

ἐμήνυσεν. Not, “hinted,” but “ disclosed, intimated, revealed.” 
Both in class. and bibl. Grk. μηνύω is specially used of making 
known what was secret (Acts xxili. 30; 1 Cor. x. 28; Jn. xi. 57; 
Soph. O. #. 102). 

ἐπὶ τῆς βάτου. “In the Bush,” ze. in the portion of Scripture 
known as “the Bush.” In Mk. we have ἐν τῇ βίβλῳ Μωυσέως 
ἐπὶ τοῦ βάτου, where AV. violently transposes ἐπὶ τ. 8.,—‘‘ how in 
the bush God spake unto him.” Comp. 2 Sam. i. 18 and Rom. 
xi. 2. The O.T. was divided into sections, which were named 
after something prominent in the contents. Examples are quoted 
from the Talmud. The rhapsodists divided Homer into sections 
and named them on a similar principle. In the Koran the 
chapters are named in this way. But the possibility of the simple 
local meaning here must not be excluded. 


The gender of βάτος varies. Here and Acts vii. 35 it is fem. In Mk. 
and in LXX it is masc. (Exod. iii. 2, 3, 4; Deut. xxxiii. 16). So also in 
Polyb. and Theophr. Several Old Latin texts here read secut dixtt vidi 
in rubo (cfff,ilq), which seems to imply a Greek text ws λέγει εἶδον 


ἐν Ty B. 


88. The Sadducees based their denial of the resurrection on 
the alleged silence of Scripture and on the incredibility of exist- 
ence after the death of the body (Jos. 5. Δ ii, 8. 14). Christ 








XX. 38-40.] LAST DAYS OF PUBLIC TEACHING 471 


demolishes their premises by showing that Scripture is not silent, 
but teaches the reality of existence after death! His argument 
has less force against those who admit existence after death, but 
hold that this existence of the soul apart from the body will 
continue for ever. This, however, was not the error which He 
was combating, and perhaps was not a common view. Yet even 
against this error the argument has force, as Bengel points out. 
Deus non est non entis deus: tpse est deus vivens; ergo tt qut 
deum habent, vivere debent, et qua parte vivere intermiserant, 
reviviscere in perpetuum. But perhaps this is more than is in- 
tended. What is obvious is this:—Dead things may have a 
Creator, a Possessor, a Ruler: only living beings can have a God. 
If Abraham or any of the patriarchs had ceased to exist when he 
died, God would have ceased to be his God. “I am the God of 
Abraham” implies that Abraham still lives. Comp. οἱ διὰ τὸν 
Θεὸν ἀποθανόντες ζῶσιν τῷ Θεῷ, ὥσπερ ᾿Αβραὰμ x. ᾿Ισαὰκ x. Ιακώβ 
(4 Mac. xvi. 25).2 It is in reference to us that they seem to die: 
in reference to Him πάντες ζῶσιν. The πάντες need not be re- 
stricted to the three patriarchs: it includes all who are mentioned 
in vv. 35, 36. Mk. adds πολὺ πλανᾶσθε, but the condemnation of 
this doctrinal error is less severe than of the Pharisaic hypocrisy. 

89, 40. The Testimony of the Scribes. Some of the Pharisees 
could not refrain from expressing their admiration of the manner 
in which Jesus had vanquished their opponents. That proof of 
the doctrine of the resurrection, which Sadducees had defied 
the Pharisees to find in the Pentateuch, Jesus had produced, and 
in the most convincing manner. The scribes were now persuaded 
that it was useless to ply Jesus with hard questions. Such 
attempts merely gave Him the opportunity of winning victories. 
But we learn from Mt. and Mk. that one of them came forward to 
try Him once more (πειράζων αὐτόν) with a question that was 
much debated, as to which commandment was chief. There is 
nothing to show, however, that there was any snare in the ques- 
- tion: the scribe may have wished to try His sagacity on a point 
which was very interesting. That a similar inquiry has been 
narrated elsewhere (x. 25), may be Lk.’s reason for omitting the 
incident here. 


40. yap. The fact that this was not understood caused it to be altered 
in many texts into δέ, Godet maintains that it ‘‘ has absolutely no sense,” and 





1 Gamaliel is said to have silenced Sadducees by quoting such promises as 
Deut. i. 8, xi. 9. God’s promises must be fulfilled, and these were not fulfilled 
to the patriarchs during their lifetime. Again, if God quickened buried seed, 
how much more His own people (Edersh. “cst. of J. N. p. 316). 

2 The Fourth Book of Maccabees, although written before the destruction 
of Jerusalem, was probably written not very long before Christian interpola. 
tions, or conscious imitations of Christian phraseology, are possible (Schirer, 
Jewish People in the 7. of 7. C. 11. iii. p. 244). 


472 THE GOSPEL ACCORDING TO S. LUKE [XX. 40-42, 


erroneously states that WH. have abandoned it. It is attested by NBL, 33, 
Aegyptt., and gives excellent sense. Some of His opponents praised Him, 
for they saw that He was always victorious, and that they must risk no more 
defeats. 


41-44 Jesus in turn asks a Question about David and the 
Messiah. Mt. xxii. 41-46; Mk. xii. 35-37, where see Gould. It 
is yet another opportunity of instructing them, not of vanquishing 
and humiliating them, that is sought. The approbation recorded 
in ver. 39 (comp. Mk. xii. 32) gave signs that some of His opponents 
were open to conviction, and might even now recognize the 
Christ. 

41. πρὸς αὐτούς. The scribes who had expressed admiration 
are perhaps chiefly meant. In any case, “unto them” and not 
‘in reference to them” is the meaning. 

Πῶς λέγουσιν. ΜΚ. gives οἱ γραμματεῖς as the subject of 
λέγουσιν, which does not imply that the scribes had gone away. 
* With what right do teachers say?” This is the usual doctrine ; 
but do people consider what it involves in reference to other 
statements ? 


42. αὐτὸς γάρ. This is the reading of XBLR 1 33, 1, Aegyptt., and 
may be safely preferred to καὶ αὐτός (AD P, Syrr. Vulg. Goth.). Q has καὶ 
αὐτὸς γάρ. 


ἐν Βίβλῳ Ψαλμῶν. See on iii, 4. Mt. has πνεύματι and Mk. 
τῷ πν. τῷ ἁγίῳ for βίβλῳ Ψαλμῶν. The quotation is verbatim the 
same in all three, excepting that Mt. and Mk. have ὑποκάτω for the 
ὑποπόδιον Of LXX. and Lk. All three omit the ὁ before Κύριος. 
In the Hebrew we have different words for Lord: ‘‘ Jehovah saith 
to Adonai.” Ps. cx. was always believed to be Messianic, and 
to have been written by David. That it is Messianic is a matter 
of spiritual interpretation ; and, as Jesus here gives this doctrine 
the sanction of His authority, no loyal Christian will consider that- 
he is free to question it. The authorship of the Psalm is a 
question of criticism; and nothing in the method of Christ’s 
teaching, or in the contents of Scripture generally, warrants us in 
believing that He here frees us from the duty of investigating a 
problem which is capable of being solved by our own industry 
and acuteness. We have no right to expect that Scripture will 
save us from the discipline of patient research by supplying us 
with infallible answers to questions of history, chronology, geology, 
and the like. 

The last word has not yet been spoken as to the authorship of Ps, cx.; but 
it is a mistake to maintain that Jesus has decided the question. There is 
nothing antecedently incredible in the hypothesis that in such matters, as in 
other details of human information, He condescended not to know more than 
His contemporaries, and that He therefore believed what He had been taught 
in the school and in the synagogue (see footnote, p. 124). Nor ought we 


xX. 42-44, | LAST DAYS OF PUBLIC TEACIIING 473 


summarily to dismiss the suggestion that, although He knew that the Psalm 
was not written by David, He yet abstained from challenging beliefs respect- 
ing matters of fact, because the premature and violent correction of such beliefs 
would have been more harmful to His work than their undisturbed continuance 
would be. In this, as in many things, the correction of erroneous opinion 
might well be left to time. But this suggestion is less satisfactory than the 
other hypothesis. It should be noticed that, while Jesus affirms both the 
inspiration (Mt. Mk.) and the Messianic character (Mt. Mk. Lk.) of Ps. cx., 
yet the argumentative question with which He concludes need not be under- 
stood as asserting that David is the author of it, although it seems to imply 
this. It may mean no more than that the scribes have not fairly faced what 
their own principles involve. Here is a problem, with which they ought to 
be quite familiar, and of which they ought to be able to give a solution. It is 
their position, and not His, that is open to criticism. The question, ‘‘ Why 
callest thou Me good?” appears to serve a similar purpose. It seems to imply 
that Christ is not to be called good in the sense that God is called good (Mk. 
x. 18). But it need mean no more than that the young man who addressed 
τὰ as ‘‘Good Master” ought to reflect as to the significance of such 
nguage before making use of it.? 


44. καὶ πῶς αὐτοῦ υἱός ἐστιν; De Wette and Strauss both point 
out that this question must imply either (1) that the Messiah is xo? 
the Son of David, or (2) that the inspired Psalmist teaches that the 
Messiah is no mere political deliverer. Strauss, with Schenkel and 
Volkmar, prefers the former alternative.? But it is incredible that, 
even if Jesus were a mere human teacher, He would thus gratuit- 
ously have contradicted the express utterances of Scripture (2 Sam. 
vii. 8-29; Is. ix. 5-7, xi. I-10; Jer. xxiii. 5-8; Mic. v. 2) and the 
popular belief which was built upon them ; especially as this belief 
was a valuable help to His own work (xviii. 38; Mt. xv. 22, xii. 23, 
xxl. 9). Whereas, those who believe in His Divinity need have 
no difficulty in admitting, that, on a point which was no part of 
His teaching, Jesus might go all His human life without even rais- 
ing the question as to the truth of what was authoritatively taught 
about the authorship of this or that portion of Scripture. 

45-47. The Condemnation of the Scribes. Like Mk. xii. 
38-40, this seems to be a summary of the terrible indictment of 


1<“*Tf I by Beelzebub cast out devils, by whom do your sons cast them 
out?” (Lk. xi. 19) is possibly a similar case. It need not imply that Jewish 
exorcists had succeeded in casting out demons, but only that they were credited 
with no diabolical witchcraft in making the attempt. The question may mean 
no more than ‘‘Judge Me on the same principles as you judge your own 
exorcists.” See Wright ad oc. and xvi. 19. 

On Ps. cx. see Gore, Bampton Lectures, 1891, Lect. vii. sud fin. and 
note 55; Driver, 7. to Lit. of Ο. 7. p. 362 and note; Perowne, Psalms, ii. 
Ρ. 302, with the remarks of Thirlwall there quoted ; Meyer on Mt. xxii. 43; 
Weiss on Mt. xxii. 43 with note; Bishop Mylne, /zdzan Ch. Quar. Rev. Oct. 
1892, p. 486; Schwartzkopff, Konnte Jesus trren? 1896, pp. 21-36. 

2 Latham is of the same opinion from a different point of view. He thinks 
that Jesus repudiated the title ‘‘ Son of David,” as implying that the Redeemer 
of the world was a Jewish Messiah, with a title based on legitimacy and 
genealogy (Pastor Pastorum, p. 415). 


474 THE GOSPEL ACCORDING TO 5. LUKE (XX. 45-47, 


the hierarchy given at length in Mt. xxiii. Lk. perhaps did not 
know the longer report preserved by Mt. As he had already given 
an account of a similar discourse (xi. 39-52), there was the less 
need to give a full report here. 

45. ᾿Ακούοντος δὲ παντὸς τοῦ λαοῦ. It is in the hearing of the 
multitude who had just been witnesses of the contest, in which the 
scribes had been so signally defeated, that Jesus utters His final 
condemnation of them. Comp. the similar condemnation xii. 1, 
where as here we have προσέχετε ἀπό, and see notes there. Comp. 
also the somewhat parallel passage in Ezek. xxil. 25: ἁρπάζοντες 
ἁρπάγματα, ψυχὰς κατεσθίοντες ἐν δυναστείᾳ, καὶ τιμὰς λαμβάνοντες" 
καὶ αἱ χῆραί σου ἐπληθύνθησαν ἐν μέσῳ σου. 

48. περιπατεῖν ἐν στολαῖς. Mk. also has this Hellenized ex- 
pression for πλατύνουσιν τὰ φυλακτήρια αὐτῶν (Mt. xxiii. 5). The 
saying from ἀσπασμοὺς ἐν ταῖς ἀγοραῖς to τοῖς δεΐπνοις is in all three 
accounts. Comp. xiv. 7, and see Wetst. on Mt. xxiii. 6, 7. 


Salmon quotes AV. of this and of Mk. xii. 38 in illustration of the variety 
which independent translation is sure to produce. There, ‘‘/ove to go in 
long clothing, and love sadztations in the market places and the chief seats in 
the synagogues, and the wffermost rooms at feasts, which for a pretence make 
long prayers.” ere, ‘‘desire, walk, robes, greetings, markets, highest, 
chief, show” for the words in italics, the Greek in all cases being the same. 

τῶν θελόντων περιπατεῖν. This constr. of θέλω = ‘like, love” ¢. 271,71, 
occurs only here and Mk. xii. 38. It is perhaps an extension of the 
Hebraistic θέλω τινα or τι = “" take delight in,” and in Mk. xii. 38 an ace. is 
coupled with the infin. Comp. Mt. xxvii. 43, ix. 13, xii. 7; Heb. x. 5, 8. 
But Lk. separates the acc. from θελόντων by inserting the more usual 
φιλούντων, Win. liv. 4, p. 587. What follows is common to all three 
accounts. See on xi. 43 and xiv. 7. 


47. ot κατεσθίουσιν τὰς οἰκίας τῶν χηρῶν. Comp. Mk. xii. 40; 
but this item in the condemnation is not found in the true text of 


Mt. xxiii. Probably wealthy widows are chiefly meant. They de- | 


voured widows’ houses by accepting hospitality and rich presents 
from pious and weak women. Sexus muliebris ut ad superstitionem 
pronior ita magis patet ad eas fraudes (Grot.). They would find 
widows a specially easy prey, and their taking advantage of the 
defenceless aggravated their guilt. Cé/atent les Tartuffes de 
Lépoque (Godet). Josephus says of the Pharisees ots ὑπῆκτο ἡ 
γυναικωνῖτις (Ant. xvii. 2. 4). Comp. the cases of Fulvia (xviii. 3. 5) 
and of Helene (xx. 2. 5) as instances of devout and benevolent 
women. The wife of Pheroras, brother of Herod the Great, paid 
the fines of thousands of Pharisees who had been fined for refusing 
to swear loyalty to Czesar (xvii. 2. 4). The Talmud gives evidence 
of the plundering of widows. Jnéer plagas que a fPharisxts pro- 
veniunt hxc etiam est. Est gut consultat cum orphanis, ut alimenta 
vidue eripiat (Sota Hieros. f. 20. 1, Schoettg. 1. 199). Of a 
plundered widow R. Eleazar says, Plaga Pharisxorum tetigit illam. 














XX. 47-XXI.3.] LAST DAYS OF PUBLIC TEACHING 475 


λήμψονται περισσότερον κρίμα. The “ more abundant” may be 
understood in two ways: (1) in proportion to the high estimation 
in which they were held in this world; or (2) in proportion to the 
hypocrisy which makes a trade of religion (Gould). Qui made 
agit, judicatur. Qui bono abutitur ad malum ornandum, magts 
judicatur (Beng.). For λήμψομαι κρίμα comp. Rom. xiii. 2; Jas. 
111. 1; and for περισσότερον see on vii. 26. 

XXI. 1-4. The Widow’s Mites. Mk. xii. 41-44. The incident 
is not recorded by Mt. The saying respecting “ widows’ houses” 
might lead to the preservation of this narrative. Mk. and Lk. give 
both, Mt. neither. 

1. ᾿Αναβλέψας. Mk. has καθίσας. The long discussions had 
wearied Him, and He had been sitting with downcast or closed 
eyes. 

εἶδεν τοὺς βάλλοντας... πλουσίους. Either, “He saw the 
rich who were casting,” etc. Or, “ He saw those who were casting 

. Tich people.” ‘The former is better. In either case the im- 
perf. part. expresses what was continually going on: widit eos gut 
mittebant munera sua in gazophylacium divites (Vulg.). 

τὸ γαζοφυλάκιον. We are not sure that there was a separate 
building called the Treasury. But the thirteen trumpet-mouthed 
boxes which stood in the spacious Court of the Women appear 
to have been known as the Treasury. These Shoparoth or 
“trumpets” were each of them inscribed with the purpose to 
which the money put into them was to be devoted. See Edersh. 
The Temple, p. 26. Besides these there was the strong-room whither 
their contents were taken from time to time. ‘This, however, 
cannot be meant here. Comp. Jn. vill. 20. 


Both in LXX and in Josephus we find sometimes τὰ γαζοφυλάκια (Neh. 
x. 38, xiii. 9; B. Δ v. 5. 2, vi. 5. 2), sometimes τὸ γαζοφυλάκιον (2 Kings 
xxiii. II; 1 Mac. xiv. 49; “4,2. xix. 6. 1): and we cannot say that there is 
any difference of meaning. 


2. wevypdv. Exod. xxii. 25; Prov. xxviii. 15, xxix. 7; but 
nowhere else in N.T. Vulg. and 1 have pauferculam: see also 
Vulg. of Is. Ixvi. 2. Note the τινα. 

λεπτὰ δύο. See on xii. 59. The exact amount would not be 
visible from a distance. Jesus knew this, as He knew that it was 
all that she had, supernaturally. It was not lawful to offer less than 
two perufahs or mites. This was therefore the smallest offering 
ever made by anyone; so that Bengel’s remark on the two mites 
is out of place: guorum unum vidua retinere potuit. She could 
have kept doth. 

8. ᾿Αληθῶς λέγω ὑμῖν. Introduces something contrary to the 
usual view. Here, as in ix. 27 and xii. 44, Lk. has ἀληθῶς, 
where Mk. or Mt. has ἀμήν, 


476 THE GOSPEL ACCORDING TO 5. LUKE [XXI. 3-5. 


πλεῖον πάντων. Von modo proportione geometrica, sed animo, 
quem spectabat Dominus (Beng.). 
For πλεῖον (ABTA ATI), which is supported by πλεον (&), Tisch. prefers 


πλείω (Ὁ) Ο X), which is supported by πλείονα (L). Orig. has πλεῖον several 
times. 


4. πάντες yap οὗτοι. Pointing to those of them who were still 
in sight. 

eis τὰ δῶρα. “ Unto the gifts,” which were already in the 
boxes. 

ἐκ τοῦ ὑστερήματος. Comp. 2 Cor. vill. 14, xi. 9; Judg. xix. 20; 
Ps. xxxill. 10. Whereas they had more than they needed for their 
wants, she had less: they had a surplus, and she a defiat. Yet 
out of this deficient store she gave,—gave all she had. 


The Latin Versions vary much in rendering both expressions: de exuper- 
antia (5), de eo quod superfutt illis (e), de quo super zllis futt (a), ex eo quod 
abundavit tllis ({), ex abundantz (Vulg.): de exiguitate sua (a), de tnopra sua 
(er), ae minimo suo (d), ex co quod deest τ 2 (f Vulg.). 


πάντα τὸν βίον. All that she had to support her at that time: 
comp. Vili. 43, xv. 12, 30; Cant. vill. 7; Soph. ΧΙ 933, 1283. 

5-36. The destruction of the Temple and of Jerusalem fore- 
told. Mt. xxiv. 1-36; Mk. xiii. 1-32. The section falls into 
three divisions: the Occasion of the Prophecy (5-7), the Prophecy 
(8-28), the Exhortation to Vigilance based on the Parable of the 
Fig Tree (29-36). Edersheim has shown in detail how different 
contemporary Jewish opinion respecting the end of the world was 
from what is contained in this prediction, and therefore how unten- 
able is the hypothesis that we have here only a reflexion of ordinary 
Jewish tradition (Z. & T. ii. pp. 434-445). 

5-7. Lk. gives no indication of time or place. Mk. and Mt. 
tell us that it was as Jesus was leaving the precincts that the remark 
of the disciples was made. The discourse as to the comparative 
merits of the offerings made in the Temple would easily lead on to 
thoughts respecting the magnificence of the temple itself and of 
the votive gifts which it received. 

5. τινων λεγόντω. Mt. and Mk. tell us that these were 
disciples. 


Here again Cod. Bezae has a reproduction of the gen. abs. in Latin, 
quorundam dicentium: comp. ver. 26. 


λίθοις καλοῖς. Some of the stones of the substructure were 
enormous. The columns of the cloister or portico were monoliths 
of marble over forty feet high. See Josephus, whose account 
should be read in full (2.7. v. 5), Tacitus (Hist. v. 12), Milman 
(Hist. of the Jews, ii. bk. xvi. p. 332), Edersheim (Zemp/ée, p. 21), 
Renan (V. de 7. p. 210). “It is almost impossible to realise the 











XXI. 5-7.) LAST DAYS OF PUBLIC TEACHING 477 


effect which would be produced by a building longer and higher 
than York Cathedral, standing on a solid mass of masonry almost 
equal in height to the tallest of our church spires” (Wilson, Recovery 
of Jerusalem, p. 9). 

ἀναθήμασιν. Mt. and Mk. say nothing about the rich offerings, 
which were many and various, from princes and private individuals 
(2 Mace. 111. 2-7): e.g. the golden vine of Herod, with bunches as 
tall asa man (Jos. B. /. v. 5. 4; Ant. xv. 11. 3: comp. xvii. 6. 3; 
XViil. 3. 5, xix. 6. 1). L/lic immensx opulentize templum (Tac. Hist. 
v. 8. 1). For ἀνάθημα comp. 2 Mac. ix. 16; 3 Mac. iii. 17; Hdt. 
i. 183. 6. Here only in N.T. 


On the relation between ἀνάθημα and ἀνάθεμα see Ellicott and Lft. on 
Gal. i. 8; Trench, Sym. v. ; Cremer, Zex. p. 547. In MSS. the two words 
are often confounded. Here § AD X have ἀναθέμασιν, which Tisch. adopts. 

6. ταῦτα ἃ θεωρεῖτε. Mom. pendens: comp. Mt. x. 14, xii. 36; Jn. 
vi. 39, vil. 38, xv. 2, xvii. 2; Acts vii. 40. 

ἐλεύσονται ἡμέραι. ‘Days will come”: no article. Comp. v. 35, 
XVil. 22, xix. 43, xxiii, 29. 


οὐκ ἀφεθήσεται λίθος ἐπὶ λίθῳ. A strange prediction to those 
who had been expecting that the Messianic Kingdom would imme- 
diately begin, and that Jerusalem would be the centre of it. 
Respecting the completeness of the fulfilment of this prediction see 
Stanley, Szz. & Pal. p. 183; Robinson, Res. in Pal. i. p. 295. 

7. Just as Lk. omits the fact that the remark about the glorious 
buildings was made as Jesus was leaving the temple (ver. 5), so he 
omits the fact that this question was asked while Jesus was sitting 
on the Mount of Olives. Mt. knows that it was “the disciples” 
who asked ; but the interpreter of Peter knows that Peter, James, 
John, and Andrew were the enquirers. Both state that the question 
was asked κατ᾽ ἰδίαν. 

πότε οὖν ταῦτα ἔσται; They accept the prediction without 
question, and ask as to the date, respecting which Christ gives 
them 10 answer: comp. xiii. 23, 24, xvil. 20. Perhaps they con- 
sidered that this temple was to be destroyed to make room for 
one more worthy of the Kingdom. Their second question, τί τὸ 
σημεῖον, shows that they expect to live to see the preparatory 
catastrophe. 

8-28. The Prophecy. The Troubles which will follow the 
Departure of Christ—False Christs, Wars, Persecutions (8-19). 
The Destruction of Jerusalem (20-24). The Signs of the Return 
of the Son of Man (25-28). The record of the prediction in Mt. 
and Mk. is similarly arranged. But in all three records the out- 
lines of the two main events, with their signs, cannot always be 
disentangled. Some of the utterances clearly point to the Destruc- 
tion of Jerusalem; others equally clearly to the Return of the 
Christ. But there are some which might apply to either or both; 


478 THE GOSPEL ACCORDING TO 5. LUKE [XXI. 8-1L 


and we, who stand between the two, cannot be sure which one, if 
only one, is intended. In its application to the lives of the hearers 
each event taught a similar truth, and conveyed a similar warning ; 
and therefore a clearly cut distinction between them was as little 
needed as an exact statement of date. Some of the early com- 
mentators held that the whole of the prophecy refers to the end of 
the world without including the fall of Jerusalem. 

8. πλανηθῆτε. ‘Be led astray.” The verb is used nowhere 
else in Lk. It implies no mere mistake, but fundamental departure 
from the truth: Jn. vil. 47; 1 Jn. i. 8, ii, 26, ili. 7; Rev. ii. 20, 
xll. 9, xx. 3-10, etc. “Deceive” (AV.) would rather be ἀπατᾷν 
(Jas: 1. 20 comp.-1 Cor... 18; Gal. vi. 3)- 

ἐπὶ τῷ ὀνόματί pou. Christ’s name will be the dasis of their 
claim. We know of no false Messiahs between the Ascension and 
the fall of Jerusalem. Theudas (Acts v. 36), Simon Magus (Acts 
vill. 9), the Egyptian (Acts xxi. 38) do not seem to have come 
forward as Messiahs. Dositheus, Simon Magus, and Menander 
might be counted among the “ many antichrists” of 1 Jn. ii. 18, 
but not as false Christs. We seem, therefore, at the outset to have 
a sign which refers rather to Christ’s return than to the destruction 
of Jerusalem. 

9. ἀκαταστασίας. Comp. 1 Cor. xiv. 33; 2 Cor. vi. 5, xii. 20; 
Jas. ili. 16; Prov. xxvi. 28; Tob. iv. 12. In Josephus we have 
abundant evidence of such things. Tacitus says of this period— 
opimum casibus, atrox prelits, discors seditionibus, ipsa etiam pace 
sevum. Quatuor Principes ferro interempti. Trina bella civilia, 
plura externa ac plerumque permixta (δ΄. i. 2. 1)).----πτοηθῆτε. 
Only here and xxiv. 37: Mt. and Mk. have θροεῖσθε. 

Set. It is so ordered by God: comp. ΧΙ]. 33, xvil. 25, xix. 5, 
ΧΧΙν 7, 26, 44. 

οὐκ εὐθέως. First, with emphasis: ‘‘Not immediately is the 
end.” For ‘‘by-and-by” as a translation of εὐθέως see on xvii. 7. 
By τὸ τέλος is not meant τὸ τέλος ὠδίνων (comp. Mt. xxiv. 8), but 
πάντων τὸ τέλος (1 Pet. iv. 7), the end of the world and the coming 
of the Son of Man. 

10. Τότε ἔλεγεν αὐτοῖς. A new introduction to mark a solemn 
utterance. The τότε with ἔλεγεν is unusual; but that does not 
make the combination of τότε with ἐγερθήσεται (Beza, Casaubon, 
Hahn) probable. 


Ὁ, Syr-Cur. Syr-Sin. ade ff,i! r omit the words. 


ἐγερθήσεται ἔθνος ἐπ᾽ ἔθνος. Only here and in the parallels 1s 
this use of ἐγείρεσθαι ἐπί twa found in N.T. Comp. ἐπεγερθή- 
σονται Αἰγύπτιοι ἐπ᾽ Αἰγυπτίους. . . [ἐπεγερθήσεται] πόλις ἐπὶ πόλιν 
καὶ νομὸς ἐπὶ νομόν (15. ΧΙΧ, 2). 

11. After describing the general political disturbances which 


= eae 


i le a a 
i a ee a 


eee ee 








XI. 11-15.] LAST DAYS OF PUBLIC TEACHING 479 


shall precede the end, Jesus mentions four disturbances of nature 
which shall also form a prelude: earthquakes, famines, pestilences, 
and terrible phenomena in the heaven. Lk. alone mentions the 
λοιμοί (elsewhere in a metaphorical sense: Acts xxiv. 5; Prov. 
xxi. 24; Ps. 1.1; 1 Mac. xv. 21). Lk. alone also mentions the 
φόβηθρά τε καὶ σημεῖα. On the prodigies which preceded the 
capture of Jerusalem see Jos. B. /. vi. 5. 3; Tac. Hisé. v. 13. 


According to the better text (δὲ BL, Aegyptt. Arm. Aeth.) κατὰ τόπους 
belongs to λοιμοὶ καὶ λιμοί, not (as in Mk.) to σεισμοὶ μεγάλοι (A D, Latt.). 
Syr-Sin. has ‘‘in divers places” with both. Many authorities (§ A DL, de 
Boh.) have λιμοὲ x. λοιμοί. For the paronomasia comp. ζωὴν καὶ πνοήν (Acts 
Xvi. 25); γινώσκεις ἃ ἀναγινώσκεις (Acts viii. 30); ἔμαθεν ἀφ᾽ ὧν ἔπαθεν 
(Heb. ν. 8); ὀναίμην in ᾿᾽Ονήσιμος (Philem. 20) ; τινὲς τῶν κλάδων ἐξεκλάσ- 
θησαν (Rom. xi. 17). Some Latin, Syriac, and Aethiopic authorities here 
insert e¢ hzemes (¢empestates), ‘‘ probably from an extraneous source written 
or oral” (WH. ii. App. p. 63). Comp. the addition of καὶ ταραχαί in Mk. 
xiii, 8. And as regards the terrors generally comp. 4 Esdr. v. 4-10. 


12-19. Calamities specially affecting the Disciples; Persecu- 
tion and Treachery. While Lk. and Mk. emphasize the persecu- 
tion that will come from the Jews, Mt. seems almost to confine it 
to the Gentiles (but see Mt. x. 17-19). Jn. also records that 
Christ foretold persecution (xv. 18-21), and in particular from the 
Tews (xvi. 2, 3). The Acts may supply abundant illustrations. 
Note that Lk. has nothing about ‘“‘the Gospel being preached /o 
all the nations” (Mk. xiii. 10; Mt. xxiv. 14). Would he have 
omitted this, if either of those documents was before him ? 

12. mpd δὲ τούτων. The prep. is certainly used of time, and 
not of superiority in magnitude. Persecutions are among the first 
things to be expected. The tendency of Mt. to slur the misdeeds 
of the Jews is conspicuous here. While Lk. mentions τὰς ovva- 
γωγάς and Mk. adds συνέδρια, Mt. has the vague term θλίψιν. 

18. ἀποβήσεται ὑμῖν εἰς μαρτύριον. ‘The result to you will be 
that your sufferings will be for a testimony.” A testimony to 
what? Not to the zznocence of the persecuted, which is not the 
point: and they were commonly condemned as guilty. Possibly 
to their loyalty: comp. Phil. i. 19. More probably to she truth of 
the Gospel. For the verb comp. Job xiii. 16; 2 Mac, ix. 24. 

14. προμελετᾷν. The regular word for conning over a speech : 
here only in N.T. Mk. has the less classical προμεριμνᾷν. Comp. 
Mt. x. 20, and see on xii. 11. Hahn would make the word mean 
anxiety about the vesw/t of the defence. 

15. ἐγὼ γάρ. With emphasis: “all of that will be JZ care.” 
In the parallel assurances in Mt. x. 20 and Mk. xiii. τα it is the help 
of the Holy Spirit that is promised. In form this verse is peculiar 
to Lk. By στόμα is meant the power of speech; by σοφία the 
choice of matter and form. Comp. ἐγὼ ἀνοίξω τὸ στόμα σον 


480 THE GOSPEL ACCORDING TO S. LUKE [xx1. 15-19 


(Exod. iv. 12), and δέδωκα ,ovs λόγους μου εἰς TO στύμα Gov (Jer. 
i. 9). 

ἀντιστῆναι. This refers to σοφία (Acts vi. 10) as ἀντειπεῖν to 
στόμα. Their opponents will find no words in which to answer, 
and will be unable to refute what the disciples have advanced. Vos 
ad certamen acceditis, sed ego prelior. Vos verba editis, sed ego sum 
qui loguor (Bede). Quid sapientius et incontradicibilius confessione 
simplict et exserta in martyris nomine cum Deo tnvalescentis (Tert. 
Adv, Mare. iv. 39. 20). Holtzmann would have it that these 
verses (12-15) are the composition of the Evangelist with definite 
reference to the sufferings of S. Paul and S. Stephen. 

16. καὶ ὑπὸ γονέων. “ Zven by parents” (RV.) rather than 
‘both by parents” (AV.). Cov. also has “even.” Comp. xii. 52, 
53; Mt. x. 35 for similar predictions of discord in families to be 
produced by the Gospel. 

θανατώσουσιν. This verb is in all three accounts. It cannot 
be watered down to mean “put in danger of death” (Volkmar) : 
ver. 18 does not require this evasion. Comp. ἐξ αὐτῶν ἀποκτενεῖτε 
καὶ σταυρώσετε (Mt. xxiii. 34) and ἐξ αὐτῶν ἀποκτενοῦσιν (Lk. 
xi. 49). Here ἐξ ὑμῶν naturally means “some of you Apostles.” 
Three of the four who heard these words—James, Peter, and 
Andrew—suffered a martyr’s death. 

17. καὶ ἔσεσθε μισούμενοι. This verse is found in the same 
form in all three, excepting that Mt. inserts τῶν ἐθνῶν after πάντων, 
which is in harmony with his omitting synagogues as centres of 
persecution (xxiv. 9). For the paraphrastic future see on 1. 20. 

18. kat θρὶξ. .. οὐ ph ἀπόληται. Peculiar to Lk. This 
proverbial expression of great security must here be understood 
spiritually ; for it has just been declared (ver. 16) that some zwi// 
be put to death. “Your souls will be absolutely safe; your 
eternal welfare shall in nowise suffer” (Mey. Weiss, Nosg.). Jn. 
x. 28 is in substance closely parallel. This is more satisfactory 
than to take it literally and supply size premio, ante tempus 
(Beng.); or supply from Mt. x. 29 ἄνευ τοῦ πατρὸς ὑμῶν (Hahn). 
The proverb is used of physical preservation, Acts xxvii. 34; 
1 Sam. xiv. 45; 2 Sam. xiv. 11; 1 Kingsi. 52. 

19. ἐν τῇ ὑπομονῇ ὑμῶν. “In your endurance” of suffering 
without giving way; whereas μακροθυμία is patience of injuries 
without paying back. See Trench, Syz. lii.; Lft. on Col. i. 11, 
iii. 12; Wsctt. on Heb. vi. 12. The Latin Versions often confuse 
the two words. 

Here we have fatientia (ef ff,iqrs Vulg.), solerantia (a), suserentia (ἃ). 
These three translations are found also vill. 15. In no other Gospel does 
ὑπομονή occur ; and in no Gospel does μακροθυμία occur. 


κτήσεσθε τὰς ψυχὰς ὑμῶν. “Ye shall zzz your souls,” or “ your 








XXI. 19-21.] LAST DAYS OF PUBLIC TEACHING 481 


lives.” This confirms the interpretation given above of ver. 18. 
There the loss of eternal salvation is spoken of as death. Here 
the gaining of it is called winning one’s life. See on ix. 25 and 
xvil. 33. In Mt. (xxiv. 13, x. 22) and Mk. (xiii. 13) this saying is 
represented by “He that endureth (ὑπομείνας) to the end, the 
same shall be saved.” Neither Lk. nor Jn. use ὑπομένειν in this 
sense. 


The reading is uncertain as regards the verb. AB some cursives, Latt. 
Syrr. Arm. Aeth. and best MSS. of Boh., Tert. Orig. support κτήσεσθε, 
which is adopted by Treg. WH. RV. and Weiss; while§ DL RXTA etce., 
some MSS. of Boh., Const-Apost. Bas. support κτήσασθε, which is adopted 
by Tisch. Neither reading justifies ‘‘ fossess your souls,” a meaning confined 
to the perf. Cov. has “‘ holde fast” ; but nearly all others have ‘‘ possess,” 
following in verb, though not in tense, the posszdebztes of Vulg. Other Lat. 
texts have adguzretzs (c ff,1) or adguzrete (di). See last note on xviii. 12. 


20-24. The Destruction of Jerusalem. 

20. κυκλουμένην. “ Gezmg compassed”: when the process was 
completed it would be too late; comp. Heb. xi. 30. No English 
Version preserves this distinction: but Vulg. has widerttis circum- 
dari, not circumdatam (ae). Instead of this Mt. and Mk. have 
“the abomination of desolation,” etc. 

ἡ ἐρήμωσις. The word is freq. in LXX, but in N.T. occurs 
only here and the parallels. The disciples had been expecting an 
immediate glorification of Jerusalem as the seat of the Messianic 
Kingdom. It is the desolation of Jerusalem that is really near at 
hand. 

21. τότε. .. τὰ ὄρη. Verbatim the same in all three. What 
follows, to the end of ver. 22, is peculiar to Lk. By “the moun- 
tains” is meant the mountainous parts of Judzea: but ἐν μέσῳ 
αὐτῆς (see on viii. 7) refers, like εἰς αὐτήν, not to J idea, but to 
Jerusalem. 

χώραις. ‘‘ Land-estates” (xii. 16), “country” as opposed to 
the town. See Blass on Acts vill. 1. The Jews who fled from 
the country into Jerusalem for safety greatly increased the miseries 
of the siege. It is probably to this prophecy that Eusebius refers 
when he speaks of “πε people of the Church in Jerusalem being 
commanded to leave and dwell in a city of Persea called Pella, in 
accordance with a certain oracle which was uttered before the war 
to the approved men there by way of revelation” (7. £. ili. 5. 3). 
The flight to Pella 7//wstrates the prophecy; but we need not 
confine so general a warning to a single incident. It is important 
to note that the wording of the warning as recorded here has not 
been altered to suit this incident. Marcion omitted wv. 18, 21, 22. 

Vuly. and Lat. Vet. are misleading in translating ἐν ταῖς χώραις ig 


regionibus. The Frag. Ambrosiana (5) give more rightly 27: agrzs. See Ojd- 
Latin Biblical Texts, ii. p. 88. 


31 


482 THE GOSPEL ACCORDING TO 5. LUKE [XXI. 22-24 


22. ἡμέραι ἐκδικήσεως. Comp. LXX of Deut. xxxii. 35; Hos 
ix. 7; Ecclus. v. 9. In what follows note the characteristic con- 
struction, and verb, and adjective. There is an abundance of 
such utterances throughout the O.T. Lev. xxvi. 31-33; Deut. 
XXVili. 49-57; 1 Kings ix. 6-9; Mic. iii. 12; Zech. xi. 6; Dan. 
ix. 26, 22. The famous passage in Eus. 4. £. ii. 23. 20 should 
be compared, in which (like Origen before him) he quotes as from 
Josephus words which are in no MS. of Josephus which is extant: 
“These things happened to the Jews to avenge (κατ᾽ ἐκδίκησιν) 
James the Just, who was a brother of Jesus, that is called the 
Christ. For the Jews slew him, although he was a very just man.” 

23. οὐαὶ... ἡμέραις. Verbatim the same in all three. For 
ἀνάγκη Mt. and Mk. have θλίψις. In Job xv. 24 we have ἀνάγκη 
καὶ θλίψις : comp. Job vii. 11, xviii. 14, xx. 22. In class. αὐ. 
ἀνάγκη rarely means “distress,” a meaning common in bibl. Grk. 
(1 Corovitie26; τ Thes. 11. 7; 2 Cor. ‘vi. 4) xii. 103) ΒΞ Οὐ Ὁ. Ἐν 
19, 28; Ps. Sol. v. 8). See small print on ver. 25. ‘The meaning 
of ἐπὶ τῆς γῆς is determined by τῷ λαῷ τούτῳ The latter 
means the Jews, and therefore the former means Palestine (AV. 
RV.) and not the earth (Weiss). For the Divine ὀργή comp. 
1 Mac. i. 64, ii. 49; 2 Mac. v. 20; Ps. Sod. ii. 26, xvii. 14. The 
ὀργή is provoked by the people gut ¢antam gratiam calestem 
spreverit (Beng.). 

24. καὶ πεσοῦνται στόματι μαχαίρης. This verse and the last 
words of ver. 23 are peculiar to Lk. Note the characteristic 
πάντα, periphrastic future, and ἄχρι. The often repeated asser- 
tion of Josephus, that 1,100,000 perished in the siege and 97,000 
were carried into captivity (2. _/. vi. 9. 3) is quite incredible: they 
could not have found standing-ground within the walls. The 
sexcenta millia of Tacitus (71:2. v. 13. 4), if taken literally, is far 
too many for the number of those besieged: but sexcenti need 
not mean more than “very many.” Perhaps 70,000 is an ample 
estimate. 


The phrase ἐν στόματι μαχαίρας occurs Gen. xxxiv. 26; Jos. x. 28; ἐν 
στόματι ῥομφαίας, Jos. vi. 21, vill. 243 ἐν στόματι ξίφους, Jos. x. 30, 32, 35, 
37, 39. The plur. στόματα μαχαίρης is found Heb. xi. 34. In the best MSS. 
substantives in -pa form gen. and dat. in -pys and -py (WH. ii. App. p. 156). 


ἔσται πατουμένη. See oni. 20, and see also Burton,§71. Pius 
sonat quam πατηθήσεται (Beng.): it expresses the permanent con- 
dition, /a domination écrasante (Godet). Comp. the LXX of 
Zech. xii. 3, θήσομαι τὴν ᾿Ἰερουσαλὴμ λίθον καταπατούμενον πᾶσιν 
τοῖς ἔθνεσιν. Jerusalem has more often been under the feet of 


1 This use of πατέω, “1 tread,” as =xaramaréw, ““1 trample on,” is classical: 
Plat. Phedr. 248 A; Soph. 47. 1146; Ant. 745; Aristoph. Vesp. 377. The 
meaning is certainly not ‘‘shall be inhabited by” (Hahn), as in Is, xlii. 5 
Comp. Rev. xi. 2; Ps. Sol. vii. 2, ii, 2. 








».. 





XXI. 24, 25.] LAST DAYS OF PUBLIC TEACHING 483 


Gentiles than in the hands of Christians. Romans, Saracens, 
Persians, and Turks have all trampled upon her in turn. 


The Latin Versions vary much: ert calcata (ἃ 5), ertt incalcata (e), erit 
tn eoncalcationem (a), concalcabttur (r), calcabitur (Vulg.). 


ἄχρι οὗ. See on i. 20: ἄχρις οὗ is possibly correct Rom. xi. 25; 
Heb. 111. 13. 

καιροὶ ἐθνῶν. As stated already, the whole of this verse is 
peculiar to Lk., and some have supposed that the last part of it is 
an addition made by him. It is not necessary to charge him with 
any such licence; although it is possible that oral tradition has 
here, as elsewhere, paraphrased and condensed what was said. 
The ‘seasons of the Gentiles” or ‘ opportunities of the Gentiles” 
cannot be interpreted with certainty. Either (1) Seasons for 
executing the Divine judgments ; or (2) for lording it over Israel ; 
or (3) for existing as Gentiles; or (4) for themselves becoming 
subject to Divine judgments; or (5) Opportunities of turning to 
God ; or (6) of possessing the privileges which the Jews had for- 
feited. The first and last are best, and they are not mutually 
exclusive. Comp. ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ (Rom. 
xl. 25), where the whole section is a comment on the promise 
that the punishment of Israel has a limit. The plur. καιροί corre- 
sponds with the plur. ἔθνη : each nation has its καιρός : but comp. 
ἕως πληρωθῶσιν καιροὶ τοῦ αἰῶνος (Tob. xiv. 5), where the whole 
passage should be compared with this. 

25-28. The Signs of the Second Advent. Lk. here omits 
what is said about shortening the days and the appearance of 
impostors (Mt. xxiv. 22-26; Mk. xiii. 20-23). On the latter 
subject he has already recorded a warning (xvii. 23, 24). 

25. ἐν ἡλίῳ xk. σελήνῃ x. ἄστροις. ‘‘In sun and moon and 
stars.” In Mt. and Mk. the three words have the article. All 
English Versions prior to RV. wrongly insert the article here, Cov. 
with “sun,” the rest with all three words. Similar language is 
common in the Prophets: Is. xiii. 10; Ezek. xxxii. 7; Joel ii. 10, 
ili. 15: comp. Is. xxxiv. 4; Hag. ii. 6, 21, etc. Such expressions 
indicate the perplexity and distress caused by violent changes: 
the very sources of light are cut off. To what extent they are to 
be understood literally cannot be determined: but it is quite out 
of place to introduce here the thought of Christ as the sun and the 
Church as the moon, as do Ambr. and Wordsw. ad doc. (Migne, 
xv. 1813). The remainder of this verse and most of the next are 
peculiar to Lk. 


συνοχή occurs only here and 2 Cor. ii. 4 in N.T.; but comp. viii. 45, 
xix, 43, xii. 50. In LXX it is found Judg. ii. 3 ; Job xxx. 3; Jer. ΠῚ. 53 
Mic. v. 1. In Vulg. Jerome carelessly uses pressura both for συνοχή here 
and for ἀνάγκη in ver. 23; although Lat. Vet. distinguishes, with conpressto 


484 THE GOSPEL ACCORDING TO 5. LUKE |XXI. 25-28. 


(a), confléctto (d), conclusto (e), or occursus (ἢ for συνοχή, and mecessitas 
(ader) or pressura (ἢ for ἀνάγκη. See small print on xix. 43. 


ἐν ἀπορίᾳ ἠχοῦς. All English Versions prior to RV. go astray 
here, but Wic. and Rhem. less than the rest, owing to the Vulgate: 
in terris pressura gentium pre confusione sonitus maris et fluctuum. 
Tertullian is better: 7m terra angustias nationum obstupescentium 
velut a sonitu maris fluctuantis (Adv. Marc. iv. 39). It is the 
nations who are ‘zz perplexity αὐ the resounding of sea and 
surge.” Figurative language of this kind is common in the 
Prophets’: “Is. xcxvill. 2, xxix. Ὁ, xxx. 20; Ezek. xxxvill 22 δ 
xlii. 7, xv. 7, Ixxxvili. 7. See Stanley, Jewish Church, i. p. 130. 


It is uncertain whether ἤχους is to be accented ἠχοῦς as from ἠχώ, or 
ἤχους as from ἦχος (iv. 37; Heb. xii. 19; Acts ii. 2). See WH. ii. App. 
Ρ. 158. The reading ἠχούσης (DI A ATI etc.) is a manifest correction: the 
evidence against it (§ ABCLM RX and Versions) is overwhelming. For 
the gen. after ἀπορίᾳ, ‘‘ perplexity decause of,” comp. καταλέγων τῶν Σκυθέων 
τὴν ἀπορίην (Hdt. iv. 83. 1). The conjecture ἐν ἀπειρίᾳ is baseless, and gives 
an inferior meaning. 


26. ἀποψυχόντων. “ Fainting, swooning,” as Hom. Od. xxiv. 348, 
rather than “‘ expiring,” as Thuc. i. 134. 3; Soph. 47. 1031. 


The avescentibus of Lat. Vet. and Vulg. is remarkable; but a has a 
refrigescentibus and d has defictentium.1 Of these three words refrégescere 
best represents ἀποψύχειν. But in LXX ψύχειν is used of dryzng in the sun 
or air: Num. xi. 32; 2 Sam. xvii. 19. Comp. τοὶ δ᾽ ἱδρῶ ἀπεψύχοντο 
χιτώνων, στάντε ποτὶ πνοιήν (Hom. 71. xi. 621): ‘‘ They dried the sweat off 
their tunics.” Rhem. renders arescentzbus ‘‘ withering away.” lJlobart claims 
both ἀποψύχειν and προσδοκία as medical (pp. 161, 166). But medical writers 
use ἀποψύχειν of beng chilled, not of swooning or expiring. He gives many 
instances from Galen of προσδοκία (which occurs here and Acts xii. 11 only 
in N.T.) as denoting the expectation of an unfavourable result. For this use 
of ἀπό see on xxiv. 41. 

τῇ οἰκουμένῃ. See on iv. 5. 


ai δυνάμεις τῶν οὐρανῶν σαλευθήσονται. Comp. τακήσονται πᾶσαι 
αἱ δυνάμεις τῶν οὐρανῶν (Is. xxxiv. 4). The verb which Lk. sub- 
stitutes is one of which he is fond (vi. 38, 48, vil. 24; Acts il. 25, 
iv. 31, xvi. 26, xvii. 13). By ai δυνάμεις τ. ovp. is meant, not the 
Angels (Euthym.), nor the cosmic powers which uphold the 
heavens (Mey. Oosterz.), but the heavenly bodies, the stars (De W. 
Holtz. Weiss, Hahn): comp. Is. xl. 26; Ps. xxxiii. 6. Evidently 
physical existences are meant. 

27. καὶ τότε ὄψονται. ‘Not 7/7 then shall they see.” Not 
ὄψεσθε: there is perhaps a hint that those present will not live to 
see this. This verse is in all three: comp. 1 Thes. iv. 16; 2 Thes. 
i. 7, li. 8; Rev. i. 8, xix. 11-16. 

28. This word of comfort is given by Lk. alone. Only here in 


1 Defictentium hominum a timore: another reproduction of gen. abs. in 
Latin. Comp. iii. 15, ix. 43, xix. 11) xxi. 5, xxiv. 36, 41. 


- a ee τ 





= 


------ 
a 








XXI. 28-33.] LAST DAYS OF PUBLIC TEACHING 485 


N.T. is ἀνακύπτειν used of being elated after sorrow. Comp. Job 
x. 15, and contrast Lk. xii. 11; [Jn.] viii. 7, το. The disciples 
present are regarded as representatives of believers generally. 
Only those who witness the signs can actually fulfil this injunction. 

ἀπολύτρωσις. At the Second Advent. Here the word means 
little more than “release” or “deliverance,” without any idea of 
“ransom” (λύτρον). See Sanday on Rom. 111. 24, Abbott on Eph. 
i. 7, and Wsctt. Hed. pp. 295-297. Comp. Enoch, li. 2. 

29-83. The Parable of the Fig Tree. Mt. xxiv. 32-35; Mk. 
xiii. 28-32. 

29. Kat εἶπεν. This marks the resumption of the discourse 
after a pause: comp. xi. 5. More often Lk. uses εἶπεν δέ or 
ἔλεγεν δέ: xiv. 12, xx. 41, etc. For εἶπεν παραβολήν see on vi. 39. 
Lk. alone makes the addition καὶ πάντα τὰ δένδρα : see on vi. 30 
and vii. 35. Writing for Gentiles, Lk. preserves words which cover 
those to whom fig trees are unknown. 


80. προβάλωσιν. Here only without acc. We must understand τὰ 
φύλλα. In Jos. Ant. iv. 8. 19 καρπόν is added: comp. Acts xix. 33. 

ἀφ᾽ ἑαυτῶν γινώσκετε. ‘Of your own selves ye recognize :” z.¢. with- 
out being told. For ἑαυτοῦ, -ῶν, of the 2nd pers. comp. xii. 1, 33, xvi. 9, 15, 
xvii. 3, 14, xxii. 17, xxiii, 28. It occurs in class. Οὐκ. where no ambiguity 
is involved. 

There is no justification for rendering θέρος ‘‘ harvest,” which would be 
θερισμός (x. 2). In N.T. θέρος occurs only in this parable. 


82. ἡ γενεὰ αὕτη. This cannot well mean anything but she 
generation living when these words were spoken: Vii. 31, Xi. 29- 
32, 50, 51, xvii. 25; Mt. xi. τό, etc. The reference, therefore, is 
to the destruction of Jerusalem regarded as the type of the end of 
the world. To make ἡ γενεὰ αὕτη mean the Jewish race, or the 
generation contemporaneous with the beginning of the signs, is not 
satisfactory. See on ix. 27, where, as here, the coming of the 
Kingdom of God seems to refer to the destruction of Jerusalem. 

88. ὁ οὐρανὸς καὶ ἡ γῆ. Comp. 2 Pet. ili. 10; Heb. 1. 11, 12; 
Εν xe τι xxi ©; Ps. cit. 26; Is. li: 6. A time will come 
when everything material will cease to exist; but Christ’s words 
will ever hold good. The prophecy just uttered is specially 
meant ; but all His sayings are included. Comp. οὐδὲ yap παρῆλθεν 
ἀπ᾿ αὐτῶν λόγος (Addit. Esth. x. 5). 


od μὴ παρελεύσονται. So also in Mk. xiii. 31; but in Mt. xxiv. 35 
παρέλθωσιν, which A R X etc. read here and AC DX etc. read in Mk. As 
the subj. is the usual constr. in N.T. after οὐ μή, copyists often corrected the 
fut. indic. to aor. subj. Comp. Mk. xiv. 31; Mt. xv. 5; Gal. iv. 30; Heb. 
x. 17, etc. The Old Latin MSS. used by Jerome seem here to have read 
transient... transient. Our best MSS. of the Vulgate read ¢ranszbunt 

. transient. Jerome may have forgotten to correct the second ¢ranszent 
into transibunt: or he may have wished to mark the difference between 
παρελεύσονται and παρέλθωσιν. Cod. Brix. with the Book of Dimma and 


486 THE GOSPEL ACCORDING TO S. LUKE | [XXI. 88, 84, 


some other authorities has transzbunt .. . preteribunt. See Hermathena, 
No. xix. p. 386. 


34-36. Concluding Warning as to the Necessity of Ceaseless 
Vigilance. Comp. Mt. xxv. 13-15; Mk. xiii. 33-37. The form 
of this warning differs considerably in the three Gospels. Not 
many words are common to any two of them; and very few are 
common to all three. It should be noted that here as elsewhere 
(x. 7=1 Tim. v. 18, xxiv. 34 =1 Cor. xv. 5), Lk. in differing from 
Mt. and Mk. agrees with S. Paul. Comp. with this 1 Thes. v. 3. 
See Lft.. 2227. p. 72. 

84. For προσέχετε δὲ ἑαυτοῖς see on ver. 30 and xii. 1; and for 
βαρηθῶσιν see on ΙΧ. 32. 

κρεπάλῃ.ς Not “surfeiting,” but the nausea which follows a 
debauch: crapula. Here only in bibl. Grk. For this and μέθη 
(Rom. xiii. 13; Gal. v. 21) see Trench, Syz. Ixi.; and for the 
orthography see WH. ii. App. p. 151. 


μερίμναις βιωτικαῖς. The adj. occurs 1 Cor. vi. 3, 4: but is not found 
in LXX, nor earlier than Aristotle. Comp. πρὸς τὰς βιωτικὰς χρείας ὑπηρετεῖν 
(Philo, Vet. AZo. iii. 18). 

The remarkable rendering somzzs for μερίμναις in Cod. Bezae has long 
attracted attention, and has been regarded by some as a manifest Gallicism. 
It is confidently connected with the French sozzs. But the connexion is not 
certain. The word may be a form of sommzzs, and the transition from ‘‘ dis- 
turbing dreams” to “‘ perplexities” and ‘‘ cares” would not be difficult. The 
word occurs once in the St. Gall MS. of the Sov¢es, and sonzarz occurs four 
times. It was therefore a word which was established in use early in the 
sixth century. Whether it is original in the text of D, or is a later substitu- 
tion, is much debated. Here other renderings are sollzcztudinzbus (ae), 
cogitationibus (Ὁ ἢ, curzs (Tert. Vulg.), The prevalent Old Latin rendering 
was sollicttudines (abd f) both in vill. 14 and Mt. xiii. 22 (comp. Mk. iv. 19) ; 
and the translator of Irenzeus has so//icztudinibus here. See Scrivener, 
Codex Bezae, pp. xliv, xlv. Rendel Harris, p. 26; and an excellent review 
in the Guardian, May 18, 1892, p. 743. 


ἐφνίδιος. Here, but not 1 Thes. v. 3 or Wisd. xvii. 14, this form is best 


attested: WH. Intr. 309, App. 151. The Latin renderings are repentaneus 
(a), sedztaneus (de), repentina (f Vulg.). 


ἣ ἡμέρα ἐκείνη. This is the one expression which in this 
section is common to all three accounts. Comp. x. 42, xvii. 31. 
The day of the Messiah’s return is meant. 


ὡς παγίς. According to the best authorities (§ BDL, abce ff,i Boh., 
Tert.) these words belong to what precedes, and the γάρ follows ἐπεισελεύ- 
σεται, not παγίς. The whole recalls φόβος καὶ βόθυνος καὶ παγὶς ἐφ᾽ ἡμᾶς 
τοὺς ἐνοικοῦντας ἐπὶ τῆς γῆς (Is. xxiv. 17). The resemblance between the 
passages, and the fact that ἐπεισελεύσεται suits the notion of a παγίς 
(‘*noose” or ‘‘lasso”’), accounts for the transposition of the γάρ. Originally 
a παγίς (πήγνυμι) is that which Zo//s fast: Ps. xci. 3; Prov. vii. 23; Eccles. 
ix. 12. Here most Latin texts have /agueus, but Cod. Palat. has mus- 
cipula, 


35-36. Note the characteristic repetition of πᾶς. 














XXI. 35, 36.] LAST DAYS OF PUBLIC TEACHING 487 


85. πάσης τῆς γῆς. Not the land of the Jews only. Possibly 
καθημένους indicates that, as at the flood, and at Belshazzar’s 
feast, people are sitting at ease, eating and drinking, etc. (xvii. 27): 
but it need not mean more than inhabiting. Comp. μάχαιραν ἐγὼ 
καλῶ ἐπὶ πάντας τοὺς καθημένους ἐπὶ τῆς γῆς (Jer. xxv. 29). For 
ἐπὶ προσ. π. τ. γῆς comp. 2 Sam. xviii. 8. The phrase is Hebraistic. 

86. ἀγρυπνεῖτε δέ. Comp. Eph. vi. 18; Heb. xill. 17; 
@ 5am. xu. 21; Ps. cxxvi..1; Prov. vill. 34. 


The οὖν (ACR, bc ff,, Syrr. Aeth. Arm.) for δέ (δὲ BD, ade) probably 
comes from Mt. xxv. 13 and Mk, xiii. 35. 


ἐν παντὶ καιρῷ. xviii, 1 and τ Thes. v.17 are in favour of 
taking these words with δεόμενοι (Wic. Gen. Rhem. AV.) rather 
than with ἀγρυπνεῖτε (Tyn. Cov. Cran. RV.). For similar questions 
ἘΌΤΩΡ ΙΧ 1. 19, 57. x. 18; ΧΙ. 39, etc. 


κατισχύσητε. This is the reading of §X ΒΙ, Χ 33, Aegyptt. Aeth. and is 
adopted by the best editors. It properly means ‘“‘ prevail against” (Mt. 
xvi. 18; Jer. xv. 18; 2 Chron. vili. 3; comp. Lk. xxiii. 23; Is. xxil. 43 
Wisd. xvii. 5). The καταξιωθῆτε of ACDR, Latt. Syrr. Arm., Tert. 
perhaps comes from xx. 35. 

σταθῆναι. “To hold your place,” comp. Τότε στήσεται ἐν παρρησίᾳ 
πολλῇ ὁ δίκαιος (Wisd. v. 1). It is clear from xi. 18, xviii. 11, 40, xix. 8; 
Acts ii. 14, v. 20, xi. 13, xvii. 22, xxv. 18, xxvii. 21, etc., that σταθῆναι is 
not to be taken passively of being placed by the Angels (Mt. xxiv. 31). 
Comp. tis δύναται σταθῆναι ; (Rev. vi. 17). For the opposite of σταθῆναι 
see xxiii. 30; Rev. vi. 16: comp. I Jn. ii. 28. 


THE APOCALYPSE OF JESUS. 


Hase (Gesch. Jesu, § 97), Colani (/. C. et les croyances messianiques de son 
temps), and others think that Jesus had penetration enough to foresee and pre- 
dict the destruction of Jerusalem, but they cannot believe that He was such a 
fanatic as to foretell that He would return in glory and judge the world. Hence 
they conclude that these predictions about the Parusza were never uttered by 
Him. Keim sees that Mk. xiii. 32 cannot be an invention (/es. of Naz. v. 
pan): in some shape or other Jesus must have foretold His glorious Return. 

erefore this eschatological discourse is based upon some genuine utterances of 
Jesus ; but has been expanded into an apocalyptic poem with the help of other 
material. Both Keim and some of those who deny the authenticity of any pre- 
diction of Christ’s Return assume the existence of an apocalypse by some Jewish 
Christian as the source from which large portions of this discourse are taken. 
Weizsaicker holds that the apocalypse was Jewish, and was taken from a lost 
section of the Book of Enoch. Weiffenbach, followed by Wendt and Vischer, 
upholds the theory of a Jewish-Christian original. 

But did this spurious apocalypse, the existence of which is pure conjecture, 
also supply Lk. with what he has recorded xi. 49-51, xiii. 23-27, 35, xvii. 23, 
37, xviii. 8, xix. 15, 43, xx. 16? Did it supply Mt. with what he has recorded 
Vii, 22, x. 23, xix. 28, xxi. 44, xxii. 7, xxv. 31, xxvi. 64? Mk. also with the 
parallels to these sages? That all three derived these utterances from 
Apostolic tradition is credible. Is it credible that a writing otherwise unknown 
and by an unknown author should have had such enormous influence? And its 
influence does not end with the three Evangelists. It has contributed largely 


488 THE GOSPEL ACCORDING TO S. LUKE [XXI. 87, 38, 


to the Epistles of S. Paul, especially to the very earliest of them. Comp. 
1 Thes. ii. 16, iv. 16, 17, v. I-3; 2 Thes. ii. 1-12. And it would seem to 
have influenced much of the imagery in Revelation, which foretells wars, 
famine, pestilence, and persecution (vi. 4, 5, 8, 9), and the Return of the 
Saviour accompanied by the armies of heaven (xix. 11-16). This supposed 
fictitious apocalypse is assigned to A.D. 68, or thereabouts ; and therefore long 
after the Pauline Epistles were written. Apostolic tradition, which is known to 
have existed, is a far safer hypothesis. See Godet, ad /oc. (ii. pp. 430 ff.), whose 
remarks have been freely used in this note. See also Briggs, 7e Messzah of 
the Gospels, T. & T. Clark, 1894, ch. iv. where this ‘‘ Apocalypse of Jesus” 
is critically discussed, with special reference to the theory of Weiffenbach and 
others that the assumed Jewish-Christian apocalypse consisted of these three 
portions :—(a) the ἀρχὴ ὠδίνων, Mk. xiii. 7, 8=Mt. xxiv. 6-8=Lk. xxi. 9-11 ; 
(8) the θλίψις, Mk. xiii, 14-20=Mt. xxiv. 15-22; (vy) the παρουσία, Mk. 
xiii. 24-27=Mt. xxiv. 29-31=Lk. xxi. 25-27.} Briggs points out the insigni- 
ficance of the fact that ideas such as these are found in Jewish pseudepigrapha. 
These ideas were by them derived from the O.T., which was the common 
source of both canonical and uncanonical apocalypses, whether Jewish or 
Christian. Jesus uses this source on other occasions, and there is nothing 
unreasonable in the belief that He uses it here. The cosmical disturbances 
foretold (vv. 25-27) ‘‘ belong not only to the theophanies and the Christophanies 
of prophecy, but also to the theophanies and Christophanies of history in both 
the Old Testament and the New. They represent the response of the creature 
te the presence of the Creator” (p. 155). Both Briggs and Nosgen (Gesch. 7. C. 
Kap. ix.) give abundant references to the literature of the subject in Beyschlag 
(2. J.), Hilgenfeld (Zzn/. τ. N.7.), Holsten (de Syn. Ev.), Immer (ΛΖ. 
Theol.), Mangold in Bleek (2 274. 7. N.7.), Pfleiderer (Urchristen.), Pressensé 
(J. ΟἹ, Spitta (de Offbg. des Joh.) and Wendt (Lehre Jesu). See also especially 
D. E. Haupt (Zschatolog. Aussagen Jesu in d. Syn. Evang., Berlin, 1895). 


37, 88. General Description of the Last Days of Christ’s 
Public Ministry. 

37. τὰς ἡμέρας. ‘During the days.” From the other narra- 
tives we infer that this covers the day of the triumphal entry and 
the next two days. It is, therefore, retrospective, and is a 
repetition, with additional detail, of xix. 47. The contrast with 


tas δὲ νύκτας, “but during the nights,” is obvious. It is not clear. 


whether ἦν belongs to ἐν τῷ ἱερῷ or to διδάσκων, which probably 
ought to follow (SACDLRXTAATI) and not precede (BK) 
ἐν τῷ ἱερῷ. 

ἐξερχόμενος ἠυλίζετο εἰς. “Leaving (the temple) He used to 
go and bivouac on” (iv. 23, vil. 1, ix. 61, x1. 7). Comp. μηκέτι 
αὐλισθῆτε εἰς Νινευή (Tobit xiv. 10), ὑπὸ τοὺς κλάδους αὐτῆς 
αὐλισθήσεται (Ecclus. xiv. 26). On the Μ. of Olives He would 
be undisturbed (xxii. 39). For καλούμενον see on vi. 15, and for 
Ἔλαιων see on xix. 29. Itis not probable that eis τὸ ὄρος is to 
be taken with ἐξερχόμενος, but the participle of motion has 
influenced the choice of preposition. 

38. ὥρθριζε πρὸς αὐτόν. Another condensed expression : “rose 
early and came to Him.” ‘The verb occurs here only in N.T., but 


1 Holtzmann (Handcomm. on Mt. xxiv. 4-34, Eng. tr. p. 112) makes the 
divisions thus: (a) Mt. xxiv. 4-14; (8) 15-28; (7) 29-34. 











XXI. 38-XXII.1.] THE PASSION AND RESURRECTION 489 


is freq. in LXX. Twice we have the two verbs combined, αὐλίσ- 
θητι ὧδε. . . Kat ὀρθριεῖτε αὔριον εἰς ὁδὸν ὑμῶν (Judg. xix. 9): 
αὐλισθῶμεν ἐν κώμαις" ὀρθρίσωμεν εἰς ἀμπελῶνας (Cant. vii. 11, 12). 
The literal meaning is the right one here, although ὀρθρίζω may 
mean “seek eagerly” (Ps. Ixxvil. 34 ; Ecclus. iv. 12, vi. 36; Wisd. 
vi. 14). Contrast Ps. cxxvii. 2; 1 Mac. iv. 52, vi. 33, xi. 67; 
Gospel of Nicodemus xv. The classical form ὀρθρεύω is always 
used in the literal sense. 


Most MSS. of Vulg. here have the strange rendering mantcabat ad eum, 
which is also the rendering in Cod. Brix. (f), the best representative of the 
Old Latin text on which Jerome worked. But G has mane tbat, which may 
possibly be Jerome’s correction of manzcabat, a word of which Augustine 
says mthi non occurrit. See Ronsch, /t, und Vulg. p. 174. Other render- 
ings are—wvzgz/abat ad eum (d), de luce vigilabant ad eum (a), ante lucem 
veniebat ad eum (er), atluculo conveniendum erat (Tert.). See on xvi. 26. 

Five cursives (13, 69, 124, 346, 556), which are closely related, here 
insert the pericope of the Woman taken in Adultery, an arrangement which 
was perhaps suggested by ὥρθριζε here and ὄρθρου Jn. viii. 2. The common 
origin of 13, 69, 124, 346 is regarded as certain. See Scrivener, 7722, to 
Crit. of N.T. i. pp. 192, 202, 231; T. K. Abbott, Collation of Four Important 
MSS. of the Gospels, Dublin, 1877. ‘* The Section was probably known to 
the scribe exclusively as a church lesson, recently come into use; and placed 
by him here on account of the close resemblance between vv. 37, 38 and [Jo] 
vii. 53, Vili. 1, 2. Had he known it as part of a continuous text of St. 
John’s Gospel, he was not likely to transpose it” (WH. ii. App. p. 63). 


XXII.-XXIV. THE PASSION AND THE RESURRECTION. 


We now enter upon the last main division of the Gospel 
(xx4i.—xxlv.), containing the narratives of the Passion, Resurrection, 
and Ascension. The first of these three subjects falls into three 
parts :—The Preparation (xxii. 1-38); the Passion (xxii. 39—xxill. 
49); and the Burial (xxill. 50-56). In the first of these parts we 
may distinguish the following sections:—The Approach of the 
Passover and the Malice of the Hierarchy (xxii. 1, 2); the 
Treachery of Judas (3-6); the Preparation for the Paschal Supper 
(7-13) ; the Institution of the Eucharist (14-23) ; the Strife about 
Priority (24-34); the New Conditions (35-38). In this part of 
the narrative the particulars which are wholly or mainly peculiar 
to Lk. are those contained in vv. 8, 15, 24, 28-30, 35-38. 


XXII. 1-88. The Preparation for the Passion. Comp. Mt. 
xxvi. 1-29; Mk. xiv. 1-25. For date see Hastings, 2)... 1. p. 410. 

1. “Hyy:Lev. ‘‘Was drawing nigh.” Mt. and Mk. say more 
definitely μετὰ δύο ἡμέρας. Keim calls attention to the fidelity 
of this introductory section, vv. 1-13 (Vv. p. 305, n.). 


ἣ ἑορτὴ τῶν ἀζύμων. The phrase is freq. in LXX (Exod, 


490 THE GOSPEL ACCORDING TO 8. LUKE [XXII. 1-4, 


xxili. 15, xxxiv. 18; Deut. xvi. 16; 2 Chron. viii. 13, etc.), but 
occurs nowhere else in N.T. Comp. ii. 41. Lk. is fond of these 
Hebraistic circumlocutions: 7 ἡμέρα τ. ἀξ. (ver. 7), ἡ ἡμέρα τῶν 
σαββάτων (iv. 16; Acts xiii. 14, ΧΥ]. 13), ἡμέραι τ. al. (Acts pa 5: 
xx. 6) ; Βίβλος iene (xx. 42; Acts 1. 20), Βίβλος τῶν προφητῶν 
(Acts vii. 42), etc. See small print on iv. 16. 

ἡ λεγομένη Πάσχα. Strictly speaking the Passover on Nisan 
14th was distinct from the F. of Unleavened Bread, which lasted 
from the 15th to the 21st (Lev. xxii. 5,6; Num. xxviii. 16, 17; 
2 Chron. xxx. 15, 21; Ezra vi. 19, 22; 1 Esdr. i. 10-19; comp. 
Mk. xiv. 1). But they were so closely connected, that it was 
common to treat them as one festival. Not only Lk. as “writing 
mainly for Gentiles” does so, but Mt. (xxvi. 17); 3 and Josephus 
BOes beyond either in saying ἑορτὴν ἄγομεν ἐφ᾽ ἡμέρας ὀκτὼ, τὴν 
τῶν ᾿Αζύμων λεγομένην (Ant. il. 15. 1). Comp. κατὰ τὸν καιρὸν 
τῆς τῶν ᾿Αζύμων ἑορτῆς ἣν Φάσκα λέγομεν (xiv. 2. 1). Elsewhere 
he distinguishes them (Azz. ili. 10. 5, ix. 13. 3). 

2. ἐζήτουν... τὸ πῶς. ‘They continued seeking as to the 
method”: comp. xix. 47, 48, and for the τό see oni. 62. Mt 
tells us that they held a meeting in the house of Caiaphas. 

ἀνέλωσιν. Another of Lk.’s favourite words. Here, xxiii. 32, 
and eighteen times in the Acts it has the special meaning of 
“remove, say”: so also 2 Thes. ii. 8, where the reading is 
doubtful. This meaning is common in LXX (Gen. iv. 15; Exod. 
ll. 14, 15, xxi. 29, etc.) and in class. Grk. Except Mt. ii. 16; 
2 Thes. ii. 8, and Heb. x. 9 (where see Wsctt.), it occurs only in 
Lk. With ἐφοβοῦντο comp. xx. 19, xix. 48, xxi. 38. 

8. Εἰσῆλθεν δὲ Σατανᾶς. Comp. Jn. xiii. 2, where this stage is 
represented as the devil making suggestions to Judas, while his 
entering and taking possession of the traitor is reserved for the 


moment before he left the upper room to carry out his treachery _ 


(xiii. 27). See on x. 18 and comp. iv. 13, to which this perhaps 
looks back. Satan is renewing the attack. Neither Mt. nor Mk. 
mentions Satan here. But there is no hint that Judas is now like 
a demoniac, unable to control his own actions (Hahn). Judas 
opened the door to Satan. He did not resist him, and Satan did 
not flee from him. Jesus must suffer, but Judas need not become 
the traitor. 

τὸν καλούμενον ᾿Ισκαριώτην. All three give this distinctive sur- 
name (see on vi. 16), and also the tragic fact that he was τῶν 
δώδεκα, Comp. i. 36, vi. 15, Vii. 11, Vili. 2, x. 10, xX. 39, XIX. 2, 29. 


For καλούμενον (89 BD LX) TR. has ἐπικαλούμενον (ACPRIAATI), a 
form commonly used in Acts (i. 23, iv. 36, x. 5, 32, xii. 25). In Actsi. 23 
we have both verbs, 


4. στρατηγοῖς. Lk. alone mentions these officials, They are 














XXII. 4-6.] THE PASSION AND RESURRECTION 49! 


the leaders of the corps of Levites, which kept guard in and 
about the temple. The full title is στρατηγοὶ τοῦ ἱεροῦ (ver. 52). 
See Edersh. Zhe Temple, p. 119; Jos. B. J. vi. 5. 3. These 
officers would be consulted, because they had to take part in 
carrying out the arrest. The chief of them was called ὁ στρατηγὸς 
τοῦ ἱεροῦ (Acts iv. 1, v. 24, 26), or “‘ the man of the temple mount ” 
or “the man of the mount of the house.” Comp. 2 Mac. iii. 4. 
Here and ver. 52 the plur. has no art. 


D, abcde ff,ilq Syr-Cur. Aeth. omit καὶ στρατηγοῖς, but all these, 


excepting Dd, substitute καὶ τοῖς γραμματεῦσιν. CP retain both, adding 
τοῦ ἱεροῦ to στρατηγοῖς. 


παραδῷ. In vi. 16 Judas is called προδότης, but elsewhere 
παραδιδόναι, not προδιδόναι, is the word used to describe his 
crime. 


5. ἐχάρησαν. It was wholly unexpected, and it simplified 
matters enormously. 

συνέθεντο. Acts ΧΧΙΙ. 20; Jn. ix. 22; and quite classical. 
Mk. has ἐπηγγείλαντο. The ἔστησαν of Mt. refers to the actual 
paying of the money. He alone states the amount, — thirty 
shekels. 

6. ἄτερ ὄχλους Either “without a crowd” or “without 
tumult.” Comp. Mt. xxvi. 5. Contrast μετὰ ὄχλου, Acts xxiv. 18. 
In bidl. Grk. the poetical word ἄτερ occurs only here, ver. 35, and 
2 Mac. xii. 15. Very possibly the priests had intended to wait 
until the feast was over before arresting Jesus. The offer of Judas 
induced them to make the attempt before the feast began. 


Keim rightly rejects with decision the theory that the betrayal by Judas 
is not history, but a Christian fiction personifying in Judas the Jewish people. 
That Christians should invent so appalling a crime for an Apostle is quite 
beyond belief. The crime of Judas is in all four Gospels and in the Acts, 
and is emphasized by Christ’s foreknowledge of it. Speculations as to other 
causes of it besides the craving for money are not very helpful: but the 
motives may easily have been complex. 

The well-known difficulty as to the time of the Last Supper and of our 
Lord’s death cannot be conclusively solved with our present knowledge. But 
the difficulty is confined to the day of the month. All four accounts agree 
with the generally accepted belief that Jesus was crucified on a Friday. In 
the Synoptists this Friday seems to be the 15th Nisan. Jn. (xiii. 1, 29, 
xviii. 28, xix. 14, 31) clearly intimates that it was the 14th, and we shall 
probably do rightly in abiding by his statements and seeing whether the others 
can be brought into harmony with it. This is perhaps most easily done by 
regarding, in accordance with Jewish reckoning, the evening of the 13th as the 
beginning of the 14th, All, therefore, that is said to have taken place ‘‘on 
the first day of unleavened bread” may have taken place after sunset on what 
we should call the 13th. It seems improbable that the priests and their 
officials would go to arrest Jesus at the very time when the whole nation was 
celebrating the Paschal meal. It is more easy to believe that Jesus celebrated 
the Paschal meal before the usual time, viz. on the Jewish 14th, but before 


492 THE GOSPEL ACCORDING TO 5. LUKE [XXII. 6-10. 


midnight and some twenty hours before the usual time for slaughtering the 
lambs, at which time He was dying or dead upon the cross. 

Professor D. Chwolson of Petersburg has made a new attempt at a solution 
in a recently published essay, Das letzte Passamahl Christt und der Tag seines 
Todes ; Mlémotre de ἢ Académie Impériale des Sciences, vii Serie, tome xli. 
No. 1. A criticism in the Guardzan, June 28, 1893, tends to show that it 
leaves the crucial question just where it was. A later contribution is that of 
G. M. Semeria, Le Jour de la Mort de Jésus ; Rev. bibl. 1, 1896. 


7. Ἦλθεν δὲ ἡ Hp. τ. af. The day itself arrived, as distinct 
from ‘‘was approaching” (ver. 1). This arriving would take 
place at sunset on the 13th. See Schanz, ad loc. Mt. and Mk. 
have τῇ πρώτῃ τῶν ἀζύμων. 

ἔδει θύεσθαι. This in no way proves that the 14th, according 
to our reckoning, is intended. The day on which the lambs had 
to be killed began at sunset on the 13th, and ended at sunset on 
the 14th; and the lambs were killed about 2.30-5.30 P.M. on the 
14th in the Court of the Priests. Each head of the company sharing 
the lamb slew thé animal, whose blood was caught in a bowl by 
a priest and poured at the foot of the altar of burnt-offering 
(Edersh. Zhe Temple, p. 190). It was on the evening of the 13th 
that the houses were carefully searched for leaven, in silence, and 
with a light: comp. 1 Cor. v. 7; Zeph. i. 12. The ἔδει refers to 
legal necessity: it was so prescribed. 

8. ἀπέστειλεν. Both Mt. and Mk. omit this preliminary order 
and begin with the disciples’ question: and Lk. alone gives the 
names of the two who were sent. As this does not harmonize 
with the theory that Lk. shows azimus against Peter, we are told 
that Peter and John are named by Lk. as the representatives of 
the old Judaism. ‘The treason of Judas might lead Jesus to select 
two of His most trusted Apostles. 

10. The care with which Jesus avoids an open statement to 
all the disciples as to the place ordained for the supper may be 
explained in the same way. Until His hour is come Judas must 
be prevented from executing his project: and no miracle is 
wrought, where ordinary precautions suffice. In what follows Lk. 
and Mk. are almost identical: Mt. is more brief. 

Evidently the ἄνθρωπος is not the head of the household, but a 
servant or slave: the carrying of water was specially the work of 
slaves or of women (Deut. xxix. 11; Josh. ix. 21-27; Gen. 
xxiv. 11; Jn. iv. 7). The head of the house is z# the house 
(vv. το, 11). The suggestion, therefore, that this is the master of 
the house drawing the water for making the bread, according to 
custom, on the 13th of Nisan, falls to the ground. ‘This incident 
gives no help in deciding between the 13th and the 14th. The 
water was more probably for washing the hands before the evening 
meal. With κεράμιον ὕδατος comp. ἀλάβαστρον μύρου (vii. 37). 
As in the case of the colt (xix. 30), we are uncertain whether this 

















XXII. 10-12. ] THE PASSION AND RESURRECTION 493 


is a case of supernatural knowledge, or of previous arrangement ; 
but in both cases prophetic prescience seems to be implied. 


ee aguze portans (Vulg.) bajulams bascellum (vascellum) 
aque (d). 

11. épetre. Fut. for imperat. This is more common in prohibitions than 
in commands (iv. 12; Acts xxiii. 5; Mt. vi. 5). In the Decalogue, only the 
ΕΣ τίμα τὸν πατέρα has the imperative: the negative commandments 

ave ov with the fut. indic. Win. ΧΙ]. 5. c, p. 396. 

τῷ οἰκοδεσπότῃ τῆς οἰκίας. A pleonasm marking a late stage in the 
language, in which the meaning of οἰκοδεσπότης has become indefinite : comp. 
ὑποπόδιον τῶν ποδῶν (xx. 43), συῶν συβόσια, στρατηγὸν THs στρατιῆς, the 
Daily Journal, etc. The cogn. accus. (πόλεμον πολεμεῖν, οἰκοδομεῖν οἶκον) is 
different. 


ὃ διδάσκαλος. Like 6 κύριος (xix. 31), this implies that the 
man knows Jesus, and is perhaps in some degree a disciple. 

τὸ κατάλυμαι Not necessarily the same as the ἀνάγαιον 
(ver. 12). It is possible that Jesus only asked for the large 
general room on the ground floor (comp. ii. 7), but that the man 
gave Him the best room, reserved for more private uses, above the 
κατάλυμα. It was a common thing for the inhabitants of Jerusalem 
to lend a room to pilgrims for the passover, the usual payment 
being the skin of the paschal lamb and the vessels used at the 
meal. Mt. alone gives the words 6 καιρός μου ἐγγύς ἐστιν, which 
perhaps explains why Jesus is having the paschal meal before the 
time. Neither here, nor at the supper, is any mention of a lamb: 
and perhaps there was none. The time for slaughtering had not 
yet come; and, as Jesus was excommunicated, it is not likely that 
the priests would have helped His disciples to observe the ritual 
respecting it. Moreover, there would hardly be time for all this 
and for the roasting of the lamb. The Last Supper was the 
inauguration of a new order rather than the completion of an old 
one ; and its significance is enhanced if the central symbol of the 
old dispensation was absent, when He whom it symbolized was 
instituting the commemoration of that which the old symbol pre- 
figured. It was on the last great day of the F. of Tabernacles, 
when the water from Siloam was probably zo¢ poured out beside 
the altar, that Jesus cried, “If any man thirst, let him come unto 
Me, and drink” (Jn. vii. 37); and it was when the great lamps 
were of lit in the Court of the Women, that He said, “1 am the 
Light of the World” (Jn. viii. 12). From vv. 15-19 it appears 
that τὸ πάσχα and φάγω refer to the eucharistic bread and wine. 


12. dvayatov. ‘anything raised above the ground (dvd or ἄνω and 
γαῖα or γῆ), upper floor (Xen. “παῤ. v. 4. 29), upper room.” Only here and 
Mk. xiv. 15. The MSS. vary between ἀνάγαιον, ἀνόγαιον, ἀνώγεων, ἀνώγεως, 
ἀνώγαιον, and ἀνώγεον. Most, including the best, have ἀνάγαιον. That 
this room is identical with the ὑπερῷον. Acts i. 13, is pure conjecture: the 
change of word is against it. 


494 THE GOSPEL ACCORDING TO 8. LUKE | XXII. 12-16, 


In both passages Vulg. has cenaculum, for which Old Latin texts have 
here mediainum (a), pede plano locum (b), superiorum locum (q), in superiore- 
bus locum (ce), and supertorem domum (d). 


ἐστρωμένον. “Spread, furnished ”—with wha¢, depends upon 
the context, which here suggests couches or cushions: comp. Acts 
ix. 34. Luther erroneously has gepjffastert. Mk. adds ἕτοιμον, 
which some insert here. 

13. καθώς. ‘‘ Even as”: the correspondence was exact ; comp. 
xix. 32. The Evangelists seem to intimate that Christ’s knowledge 
was supernatural rather than the result of previous arrangement. 
But in any case the remaining ten, including Judas, were left in 
ignorance as to where the meal was to take place. 

14-23. The Last Supper, with the Institution of the Eucharist 
as a new Passover: comp. Mt. xxvi. 20-29; Mk. xiv. 17-25. The 
declaration that one of them is a traitor is placed by Mt. and Mk. 
at the beginning of the section, by Lk. at the end (ver. 21): comp. 
Jn. xiii. 21, where the wording of the declaration agrees with Mt. 
and Mk. Lk. seems to have used an independent source: comp. 
r Cor. xi 24, 25. 

14. Lk.’s independence appears at once: nearly every word in 
the verse differs from Mt. and Mk. 

ἀνέπεσεν. Mt. has ἀνέκειτο: the practice of standing (Exod. 
xii. 11) had long been abandoned; first for sitting, and then for 
reclining. AZos servorum est, ut edant stantes; at nunc comedunt 
recumbentes, ut dignoscatur, exisse eos 6 servitute in libertatem, was 
the explanation given by the Rabbins. The choosing of the lamb 
ten days in advance had also been given up. Here, as elsewhere, 
ἀναπίπτω implies a change of position (xi. 37, xiv. 10, xvii. 7; Jn. 
ΧΙ]. 12, 25, etc.). Lft. On a Fresh Revision of N.T. p. 80. 


οἱ ἀπόστολοι. This is the true reading. In some texts δώδεκα has been 
inserted (AC PR) or substituted (1, Χ) from Mt. and Mk. Ten to thirty 
was the number for a passover. Note that Lk. once more has σύν, where 
others have μετά or kal; comp. viii. 38, 51, xx. I, xxii. 56. 


15. The whole of this verse and most of the next are peculiar 
to Lk. The combination of ἐπιθυμίᾳ ἐπεθύμησα with τοῦ pe παθεῖν 
is remarkable. The knowledge of the intensity of the suffering 
does not cancel the intensity of the desire. 


᾿Επιθυμίᾳ ἐπεθύμησα. A Hebraism common in LXX. Comp. Acts 
v. 28, xxiii. 145 Jn. 111. 29; Mt. xili. 14, xv. 4; James v. 17; Gen. xxxi. 30; 
Exod. xxi. 20; Deut. vii. 26, etc. 


16. οὐ μὴ φάγω aitd. After this present occasion. The αὐτο 
must refer to τοῦτο τὸ πάσχα (ver. 15), and shows that this need 
not imply a lamb. The Passover of which Christ will partake, 
after having fulfilled the type, is the Christian Eucharist, in which 
He joins with the faithful in the Kingdom of God on earth. Others 








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XXII. 16-18.] THE PASSION AND RESURRECTION 495 


suppose the reference to be to the spiritual banquet in the world 
to come. But if αὐτό means the paschal lamb, in what sense could 
Jesus partake of that in the future? The Mishna itself con- 
templates the possibility of a passover without a lamb, and rules 
that unleavened bread is the only essential thing. With an influx 
of many thousands of pilgrims, to provide a lamb might be in 
some cases impossible. 

17. δεξάμενος. It was handed to Him: contrast λαβών, ver. 19 
(Schanz). It is usual to consider this as the first or second of the 
four cups that were handed round during the paschal meal; the 
eucharistic cup being identified with the third or fourth. But we 
are in doubt (1) as to what the paschal ritual was at this time; 
(2) as to the extent to which Jesus followed the paschal ritual in 
this highly exceptional celebration ; (3) as to the text of this pas- 
sage, especially as to whether Lk. records two cups or only one: so 
that identifications of this kind are very precarious. In any case, 
Lk. mentions a cup Jefore the breaking of the bread, whether this 
be the eucharistic cup or not: and S. Paul twice mentions the cup 
first (1 Cor. x. 16, 21), although in his account of the institution 
he follows the usual order (1 Cor. xi. 23). In the Avdayy the cup 
is placed first (ix. 2: see Schaff’s 3rd ed. pp. 58-61, 191). 

εὐχαριστήσας. This seems to imply the eucharistic cup. ΑἹ] 
three have εὐχαριστήσας of the cup. Lk. repeats it of the bread, 
where Mt. and Mk. have εὐλογήσας. 


In the Jewish ritual the person who presided began by asking a blessing on 
the feast ; then blessed, drank, and passed the first cup. Then Ps. cxiii. and 
cxiv. were sung and the bitter herbs eaten, followed by the second cup. After 
which the president explained the meaning of the feast: and some think that for 
this explanation of the old rite Jesus substituted the institution of the new one. 
After the eating of the lamb and unleavened cakes came the thanksgiving for the 
meal and the blessing and drinking of the third cup. Lastly, the singing of Ps, 
cxv.—cxviil. followed by the fourth cup: and there was sometimes a fifth. 


διαμερίσατα. Comp. Acts ii. 45; Judg. v. 30. Followed by εἰς 
ἑαυτούς, It expresses more strongly than the mid. (xxiii. 34; Mt. 
XxVii. 35) the fact of mutual distribution. In some texts (A Ὁ etc.) 
eis ἑαυτούς has been altered into the more usual dat. (Jn. xix. 24; 
Acts 11. 45). The distribution would be made by each drinking in 
turn, rather than by each pouring some into a cup of his own. 
The εἰς ἑαυτούς perhaps corresponds to the πάντες of Mt. and Mk. 
Πίετε (ἔπιον) ἐξ αὐτοῦ πάντες. 

18. ἀπὸ τοῦ νῦν. This at first sight appears to mean that Jesus 
did not partake of the cup. “I say, Divide it among yourselves, 
because henceforth I shall of drink,” etc. But this would be 
strange ; for (1) according to Jewish practice it would be monstrous 
for the presiding person to abstain from partaking ; (2) Jesus had 
just said that He earnestly desired to partake of this paschal meal ; 


496 THE GOSPEL ACCORDING TO 5. LUKE [XXII. 18. 


and (3) vv. 17, 18 seem to be parallel to 15, 16: He eats the 
paschal food, and then says that it is for the last time under these 
conditions ; and He drinks of the paschal cup, and then says that it 
is for the last time under these conditions. There is nothing in any 
of the accounts to prevent us from supposing that Jesus drank 
before handing the cup to the others. The γάρ explains why they 
are to consume it among /Aemselves, and not expect Him to take 
more than was ceremonially necessary; and the ἀπὸ rod νῦν will 
then be quite exact. “Ihave just drunk; but from this moment 
onwards I will drink no more”: comp. οὐκέτι od μὴ πίω. It was 
possibly because ἀπὸ τοῦ νῦν seemed to mean that Jesus refused to 
drink that some texts (A C etc.) omitted the words. 

τοῦ γενήματος τῆς ἀμπέλους Some regard this as a reference to 
the Jewish benediction at the first cup: “Blessed be Thou, O 
Lord our God, the King of the world, who hast created the fruit 
of the vine.” It is quite uncertain that this form was in use at the 
time. For γένημα see Deissmann, Bible Studies, pp. 109, 184. 


Latin variations in rendering are of interest: generatione vitis (Vulg.), 
fructu vinew (a), creatura vinew (A), gentmine vitis (δ). Comp. iii. 7. Syr- 
Sin. omits ‘‘of the vine.” See Pasch. Radb. on Mt. xxvi. 29, Migne, 
cxx. 895. 


19, 20. In connexion with what follows we have these points to consider, 
(1) Are the words from τὸ ὑπὲρ ὑμῶν διδόμενον to τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον 
part of the original text? (2) Ifthey are, is τὸ ποτήριον in ver. 20 the same as 
ποτήριον in ver. 17? 

Assuming provisionally that the overwhelming external evidence of almost 
all MSS. and Versions in favour of the words in question is to be accepted, we 
may discuss the second point. As in the other case, neither view is free from 
serious difficulty. Ifthe cup of ver. 20 is not the same as that of ver. 17, then 
Lk. not only states that Jesus did not drink of the eucharistic cup (for οὐ μὴ 
πίω ἀπὸ τοῦ νῦν excludes the partaking of any subsequent cup), but he alsc 
records that Jesus charged the Apostles to partake of the earlier cup, while he is 
silent as to any charge to partake of the eucharistic cup. So far as this report 
of the Institution goes, therefore, we are expressly told that the Celebrant 
refused the cup Himself, and we are not told that He handed it to the disciples. 
If, on the other hand, we identify the two cups, and regard vv. 17, 18 as the 
premature mention of what should have been given in one piece at ver. 20, thea 
its severance into two portions, and the insertion of the distribution of the bread 
between the two portions, are inexplicable. Of the two difficulties, this seems 
to be the greater, and it is better not to identify the two cups. It is some con- 
firmation of this that in ver. 17 ποτήριον is without the article, ‘fa cup,” while 
in ver. 20 it is ‘‘¢ke cup.” But τὸ ποτήριον meed not mean more than ‘‘ the cup 
just mentioned.” In Mt. and Mk. ποτήριον has no article: and in all three 
ἄρτον has no article: so that its absence in ver. 17 and presence in ver. 20 is 
not of much weight in deciding between the two difficulties. The only way to 
avoid both these difficulties is to surrender the passage as an interpolation. 

Dad ff,il omit from τὸ ὑπὲρ ὑμῶν to ἐκχυννόμενον, and Syr-Cur. omits ver. 20, 
while b e Syr-Cur. and Syr-Sin. place ver. 19 before ver. 17, an arrangement 
which has been elaborately advocated by Dean Blakesley (Pre/ectio zm Scholes 
Cantab, Feb. 14,1850). The possibility of the whole being an importation from 
τ Cor. xi. 24, 25 may be admitted on the evidence ; but the probability of ver. 19, 
either to τὸ σῶμά μου (Ὁ e Syr-Cur.), or to the end (Syr-Sin.), having stood 











XXII. 19.] THE PASSION AND RESURRECTION 497 


originally before ver. 17 is almost infinitesimal. In what way can we accoum 
for so simple an arrangement (harmonizing with Mt. and Mk.) becoming almost 
universally disturbed? ‘‘ These difficulties, added to the suspicious coincidence 
with 1 Cor. xi. 24f., and the Transcriptional evidence given above, leave no 
moral doubt (see /7¢vod. ὃ 240) that the words in question were absent from 
the original text of Lc, notwithstanding the purely Western ancestry of the 
documents which omit them” (WH, ii. App. p. 64). For the other view see 
Scrivener; also R. A. Hoffmann, Abendimahlsgedanken Jesu Christz, 1896, 


PP: 5-25- 


19. λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν. The taking bread (ora 
loaf), breaking, giving thanks, and the declaration, ‘This is My 
Body,” are in all four accounts. But for εὐχαριστήσας here and 
1 Cor. xi. 24 Mt. and Mk. have εὐλογήσας, and both here and 1 Cor. 
Λάβετε is omitted. Mt. alone has φάγετε with Λάβετε of the bread, 
and Lk. alone has Λάβετε of the cup (ver. 17); but perhaps this is 
not the eucharistic cup (see above). 

Τοῦτό ἐστιν τὸ σῶμά pov. Not much is gained by pointing out 
that the ἐστιν would not be expressed in Aramaic. It must be 
understood ; and the meaning of τοῦτο, and its relation to τὸ σῶμά 
μου must be discussed. The τοῦτο cannot mean the act of break- 
ing and eating, nor anything else excepting “this bread.” For the 
meaning of ἐστι see ver. 20, where the ποτήριον is identified with 
ἡ καινὴ διαθήκη, and comp. εἰμι in Jn. vill. 12, ix. 5, xiv. 6, xv. I, 5. 
In taking this bread they in some real sense take His Body. See 
Thirlwall’s Charges, vol. i. Charges v. and vi.; vol. 11. Charge x. 
and esp. p. 251, ed. Perowne, 1877; also Gould on Mk. xiv. 22. 

τὸ ὑπὲρ ὑμῶν διδόμενον. Peculiar to this account: “which is 
being given for your advantage.” The κλώμενον, which many texts 
add to τὸ ὑπὲρ ὑμῶν in 1 Cor. xi. 24, is not genuine. 

τοῦτο ποιεῖτε. The proposal to give these words a sacrificial 
meaning, and translate them “ Offer this, Sacrifice this, Offer this 
sacrifice,” cannot be maintained. It has against it (1) the ordinary 
meaning of ποιεῖν in N.T., in LXX, and in Greek literature gener- 
ally ; (2) the authority of all the Greek Fathers,: who knew their 
own language, knew the N.T. and the LXX, and understood the 
words as having the ordinary meaning, “ Perform this action” ; 
(3) the authority of the Zarly Liturgies, which do not use ποιεῖν or 
Jacere when the bread and wine are offered, but προσφέρειν or 
offerre, although the words of institution precede the oblation, and 
thus suggest ποιεῖν or facere ; (4) the authority of a /arge majority 
of commentators, ancient and modern, of the most various schools, 
who either make no comment, as if the ordinary meaning were too 


1 Tt has been asserted that Justin Martyr (777. xli. and Ixx.) is an exception. 
But this is a mistake. That Justin himself sometimes uses ποιεῖν in a sacrificial] 
sense is possible ; that he understood τοῦτο ποιεῖτε in this sense is not credible. 
No subsequent Father notes that Justin gives this interpretation, an interpreta- 
tion so remarkable that it must have attracted attention. 


32 


498 THE GOSPEL ACCORDING TO 5. LUKE [XXII. 19. 


obvious to need stating: or give the ordinary meaning without 
mentioning any other as worthy of consideration; or expressly 
reject the sacrificial meaning; (5) the testimony of the Septuagint, 
in which the various and frequent Hebrew words which mean 
“offer” or “sacrifice” are translated, not by ποιεῖν, but by προσφέ- 
pew or ἀναφέρειν or the like; (6) the fact that here and in 1 Cor. 
xl. 24 the writer might easily have made the sacrificial meaning clear 
by using προσφέρειν or ἀναφέρειν. He has not even suggested such 
a meaning, as he might have done by writing ποιεῖτε τοῦτον, ζ.6. 
τοῦτον τὸν ἄρτον. He has given as a translation of Christ’s words 
neither “ Offer this bread,” nor “ Offer this,” nor ‘ Do this bread” 
(which might have suggested “ Offer this bread”), but ‘‘ Do this 
thing.” See Expositor, 3rd series, vil. 441; T. K. Abbott, Zssays 
on the Original Texts of O. & N.T., Longmans, 1891, p. 110; A 
Reply to Mr. Supple’s and other Criticisms, Longmans, 1893; 
Mason, fuith of the Gospel, Rivingtons, 1888, p. 309. 

εἰς THY ἐμὴν ἀνάμνησιν. “ὙΠ a view toa calling to mind, a 
recollection, of Me.” The word means more than a mere record 
or memorial, and is in harmony with the pres. imperat. ποιεῖτε : 
“Continually do this in order to bring Me to mind,” 2.6. “to remind 
yourselves and others of the redemption which I have won by My 
death.” ‘The eucharist is to be a continual calling to mind of Him 
who redeemed men from the bondage of sin, as the Passover was 
an annual calling to mind of redemption from the bondage of 
Egypt (Exod. xii. 24-27, xiii. 8, 14). In N.T. ἀνάμνησιν occurs 
only here, 1 Cor. xi. 24, 25, and Heb. x. 3, where see Wsctt. 
Comp. 1 Cor. iv. 17; 2 Tim. 1.6. In LXX it occurs Lev. xxiv. 7; 
Num. x. το; Wisd. xvi. 6; the titles of Ps. xxxvii. and Ixix. 
T. K. Abbott has shown that a sacrificial meaning cannot be 
obtained from ἀνάμνησιν any more than from ποιεῖτε (LZssays, ete. 
pe τ22; 5. εν» eter ip: 34). 

The εἰς corresponds to ἵνα rather than to ws, and indicates the purport of 
the new institution, For the possessive pronoun used objectively comp. 
ΕΠ ΧΙ 2191 Coraxver 31: Xvi. 07,- 

The omission of this charge, τοῦτο ποιεῖτε, κιτ.λ., in Mt. and Mk. has 
attracted attention. Dr. C. A. Briggs says, ‘‘ Jiilicher (Zar Cesch. der Abend- 
mahlsfecer tn der altesten Kirche, in the Theolog. Abhandlungen Wetzsacker 
gewidmet, 1892, 5. 238 seg.) and Spitta (Urchrestenthum, i. 5. 238 seg.) are 
doubtless correct in their opinion that the earliest Christian tradition, repre- 
sented by Mark and Matthew, knew nothing of an institution of the Lord’s 
Supper by Jesus on the night of His betrayal, as a sacrament to be observed 
continuously in the future. But they admit that Paul and Luke are sustained 
by the earliest Christian usage in representing it as a permanent institution. 
It is easier to suppose that the risen Lord in connection with these manifesta- 
tions commanded the perpetual observance of the holy supper, just as He gave 
the Apostles their commission to preach and baptize, and explained the 
mystery of His life and death (Luke xxiv. 25-49). Paul and Luke would 
then combine the words of Jesus on two different occasions” (7he Alesszah of 
the Gospels, T. & T. Clark, 1894, p. 123). See Schaefer, Das Herrenmahl 
nach Ursprung und Bedeutung, Giitersloh, 1897. 














XXII. 20-22.| THE PASSION AND RESURRECTION 494 


20. τὸ ποτήριον. The τό may mean the cup which all Christians 
Know as part of the eucharist, or (if this passage be genuine) 
the cup mentioned before (ver. 17). Paul also has the article, 
Mt. and Mk. not. The other portions of this verse which are in 
1 Cor., but not in Mt. and Mk., are ὡσαύτως μετὰ τὸ δειπνῆσαι. .. 
TO ποτήριον . .. καινὴ. . ἐν 7a. On the other hand, Paul and 
Lk. omit Πέετε ἐξ αὐτοῦ πάντες (Mt.) or ἔπιον ἐξ αὐτοῦ πάντες (Mk.). 
The ὡσαύτως means that He took it, gave thanks, and gave it to 
them. For καινή, which is opposed to παλαιά (2 Cor. iii. 6; 
comp. Rom. xi. 27), see on v. 38. 

διαθήκη ἐν τῷ αἵματί pou. Mt. and Mk. have τὸ αἷμα pov τῆς 
διαθήκης, which is closer to LXX of Exod. xxiv. 8, τὸ αἷμα τῆς 
διαθήκης. Comp. ἐν αἵματι διαθήκης (Zech. ix. 11). The s#sta- 
mentum sanguine suo obsignatum of Tertullian (Adv. Marcion. 
Iv. 40) gives the sense fairly well The ratification of a covenant 
was commonly associated with tne shedding of blood; and what 
was written in blood was believed to be indelible. For διαθήκη 
see Wsctt. on Heb. ix. 15, 16, with the additional note, p. 298. 

τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον. The ὑμῶν is peculiar to this passage. 
Mk. has ὑπὲρ πολλῶν, Mt. περὶ πολλῶν, and Paul omits. The 
ὑμῶν both here and in ver. 19 means the Apostles as representatives 
of all. 


The part. is the AEolic form of the pres. part. pass. of ἐκχύνω = éxxéw 
(comp. Acts xxii. 20); ‘‘ being poured out,” like διδόμενον (ver. 19). In 
sense τὸ ἐκχ. agrees with αἵματι, but in grammar with ποτήριον : in Mt. and 
Mk., both in sense and grammar, with αἷμα. But see Win. Ixvii. 3, p. 791. 


21-23. The Declaration about the Traitor. Comp. Mt 
xxvi. 21-25; Mk. xiv. 18-21; Jn. ΧΙ]. 21-30. 

If Lk. places this incident in its proper place, Judas did partake 
of the eucharist. But the question cannot be decided. See 
Schanz, ad loc. pp. 509, 510. 

21. πλὴν ἰδοὺ ἡ χεὶρ. . . ἐπὶ τῆς τραπέζης. The expression is 
. peculiar to Lk. The πλήν here indicates a transition ; an expan- 
sion or change of subject. From the meaning of His death He 
passes to the manner of it. Others take it as a restriction of ὑπὲρ 
ὑμῶν ; others again as marking a contrast between Christ’s conduct 
and that of the traitor. See on vi. 24, 35, x. 11, 14. The verse 
may be understood literally, but probably means no more than 
that the traitor was sharing the same meal with Him: comp. Mt 
XXVi. 23. 

22. It is here that Lk. is almost verdatim the same as Mt. and 
Mk. Such solemn words would be likely to be remembered in 
one and the same form. Keim draws attention to their conspicu- 
ous originality. They are not adaptations of anything in O.T., 
although Obad. 7.and Mic. vii. 6 might appropriately have been 


500 THE GOSPEL ACCORDING TO 5. LUKE [ΣΧ ΧΙ]. 22-24. 


used (v. p. 309). He regards Lk. as most exact. In any case 
πορεύεται, for which Mt. and Mk. have ὑπάγει, is to be noticed. It 
is probably used in the LXX sense of “depart, die”: comp. Ps. 
Ixxviil. 39. 

ὅτι ὁ vids μέν. The “because” explains how such an amazing 
thing has come to pass. Failure to see the meaning of ὅτι 
(ΝΣ BD LT, Sah. Boh.) has caused the substitution in many texts 
of καί (AXTAATI,bcefff, Vulg. Syr-Sin. Arm. Aeth.), while 
others omit (ad, Orig.). 

κατὰ τὸ ὡρισμένον. It is part of the Divine decree that the 
death of the Christ should be accompanied by betrayal: Mt. and 
Mk. have καθὼς γέγραπται περὶ αὐτοῦ : comp. Acts 11. 22. Except- 
ing Rom. i. 4; Heb. iv. 7, ὁρίζειν is peculiar to Lk. (Acts ii. 23, 
X. 42, Xl. 29, XVil. 26, 31). 

πλὴν οὐαί. Mt. and Mk. have οὐαὶ δέ; but Lk. is fond of 
πλήν (ver. 21). Although God knows from all eternity that Judas 
is the betrayer of the Christ, ye¢ this does not destroy the freedom 
or responsibility of Judas. The ἐκείνῳ marks him off as an alien: 
comp. Jn. xiii. 26, 27, 30. Mt. and Mk. add καλὸν αὐτῷ εἰ οὐκ 
ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος. 

23. Here ἤρξαντο is the one word which is common to all three. 
Mt. and Mk. say that they each asked Jesus (and Mt. adds that Judas 
in particular asked) “Is it 1?” No one seems to have suspected 
Judas ; and perhaps Christ’s Σὺ εἶπας was heard by Judas alone. 
Jesus may have had Judas next to Him on one side, S. John being 
on the other. For πράσσειν of doing evil comp. Jn. 111. 20, 21 ; 
Rom. vii. 19; Thue. iv. 89. 2. 

24-30. The Strife as to Precedence. 


Disputes of this kind had taken place before, and the frequent records of 
them are among the abundant proofs of the candour of the Evangelists. Buta 
comparison of the records seems to indicate that the tradition respecting them 
had become somewhat confused ; and it is possible that what was said on one 
occasion has in part been transferred to another. Comp. Mt. xviii, 1-5; Mk. 
ix. 33-37; Lk. ix. 46-48; Jn. xiii. 14: also Mt. xx. De -28; Mk. x. 41-45; 
Lk. xxii. 24-27. Of these last three passages, Mt. and Mk. clearly refer to the 
same incident, which took place considerably before the Last Supper. If Lk. 
merely knew what Jesus said on that occasion, but did not know the occasion, 
he would hardly have selected the Last Supper as a suitable place for the incident. 
He probably had good reason for believing that a dispute of this kind took place 
at the supper. Jesus may have repeated some of what He had said on a similar 
occasion ; or Lk. may have transferred what was said then to the present occa- 
sion. But there is no note of time or sequence in ver. 24, where δὲ καί simply 
indicates that something of a different character (δέ) from what precedes also 
(καί) took place: and it is scarcely credible that this strife occurred after Jesus 
had washed their feet and instituted the eucharist. More probably the dispute 
Brose respecting the places at the paschal meal—who was to be nearest to the 
Master; and the feet-washing was a symbolical rebuke to this contention. 
Here ver. 27 appears to have direct reference to His having washed their feet. 


24, *Eyéveto δὲ καί ‘“* But there arose also”: see small print on 











XXII. 24-27. ] THE PASSION AND RESURRECTION 501 


iii. 9. The δέ perhaps contrasts this discussion with that as to 
which of them was the traitor. But we are not sure that the one 
discussion came closely after the other. 

φιλονεικία. ‘Contentiousness.” Here only in N.T., but quite 
classical. It is sometimes coupled with βασκανία (4 Mac. i. 26; 
M. Antonin. iii. 4), and easily comes to mean “contention” 
(2 Mac. iv. 4; Jos. Anz. vii. 8. 4). 

δοκεῖ εἶναι. “Is accounted, allowed to be”—omnium suffragits ; 
implying who ough? to be so accounted. See Lft. on Gal. ii. 6. 

μείζων. Not quite equivalent to the superlative, which would 
have indicated several gradations from lowest to highest. The 
comparative implies only two,—a superior and all the rest as 
equals: ix. 46; Mk. ix. 34. Win. xxxv. 4, p. 305. 

25. Almost verbatim as the account of the earlier strife pro- 
voked by James and John (Mt. xx. 25; Mk. x. 42). For κυριεύου- 
ow comp. Rom. xiv. 9; 2 Cor. 1. 24; 1 Tim. vi. 15. Mt. and Mk. 
use the compounds, κατακυρ. and κατεξουσιαζ. 

εὐεργέται καλοῦνται Peculiar to Lk. The phrase εὐεργέτης 
βασιλέος ἀνεγράφη (Hdt. viii. 85. 4: comp. Thuc. i. 129. 2; Esth. 
li. 23, vi. 1) is not parallel. ‘There persons who have done special 
service to the sovereign are formally credited with it. Here it is 
the sovereign who receives the title of Benefactor (1.6. of his 
country, or of mankind) as a perpetual epithet ; e.g. some of the 
Greek kings of Egypt. Comp. Σωτήρ, Pater patriz, Servus ser- 
vorum. For less formal instances of the title see McClellan and 
Wetstein. 


It is better to take καλοῦνται as middle: ‘‘claim the title,” unc t2tulum 
stbi vindicant (Beng.). This is what the disciples were doing. 


26. ὁ μείζων. He who is really above the rest. True great- 
ness involves service to others: zod/esse oblige. For γινέσθω, “let 
him prove himself to be,” comp. x. 36, Xil. 40, XVi. 11, XIX. 17. 
We have an echo of this 1 Pet. v. 2. For νεώτερος as διακονῶν 


comp. Acts v. 6, 10: νεώτερον δὲ λέγει τὸν ἔσχατον (Euthym.), the 


lowest in rank. 


The Latin Versions have junior (ef Vulg.), mznor (acfi,i), minus (ἃ, 
μεικρότερος D), juvenzs (τ), adulescentior (Ὁ 4). 

For ὁ ἡγούμενος we have gui preest (abfq), gui princefs est (τ), qué 
primus est (1), qui preesens est (e), gut ducatum agit (d), guz precessor est 
(Vulg.). In N.T. ἡγέομαι means ‘lead ” only in pres. part., and most often 
in Lk. It is used of any leader, ecclesiastica: » civil (Acts vii. 10, xiv. 12, 
xv. 22; Mt. ii. 6; Heb. xiii. 7, 17, 24). In LXX it is freq. 


27. ἐγὼ δὲ ἐν μέσῳ ὑμῶν. This need not be confined to the 
feet-washing (Euthym. De W. Godet, Hahn), nor to the fact that 
the person who presided at the paschal meal served the others 
‘Hofm.): and the reference to either is uncertain. The whole of 


$02 THE GOSPEL ACCORDING TO 5, LUKE [ XXII. 27-30, 


Christ’s ministry was one of service to His disciples (Nosg. Weiss), 
Tor ἐν μέσῳ see on Vill. 7. 
Strauss, Keim, and others regard the feet-washing recorded in Jn. as a mere 


fictitious illustration of Lk. xii, 37 and xxii. 27 (LZ. 7. § 86, p. 542, ed. 1864 ; 
Jes. of Naz. Vv. p. 341 n). 


28-80. Nearly the whole of this is peculiar to Lk. But comp. 
Mt. xix. 28. Having rebuked them for raising the question of 
precedence among themselves, Jesus shows them wherein the 
privileges which they @// enjoy consist, viz. in their standing by 
Him in His service to others. He gives preference to none. 

28. οἱ διαμεμενηκότες pet ἐμοῦ. The idea of persistent loyalty 
is enforced by the compound verb, by the perfect tense, and by 
the preposition (Lft. on Gal. il. 5): ‘‘who have perseveringly re- 
mained with Me and continue to do so” (1. 22; Heb. i.11; 2 Pet 
111. 4). 

ἐν τοῖς πειρασμοῖς pou. The trials to which He had been sub. 
jected during His ministry, and especially the latter portion of it. 
These, even to Him, were temptations to abandon His work. 
Comp. ἄχρι καιροῦ (iv. 13). 

κἀγὼ διατίθεμαι ὑμῖν. ‘And J on My part, in return for your 
loyalty, hereby appoint to you dominion, even as My Father 
appointed to Me dominion.” As in i. 33, βασιλεία is here 
“dominion” rather than “a kingdom”: comp. xxiii. 42; Rev. 
xvii. 12; 1 Thes. ii. 12. See on xi. 2. Comp. τὴν βασιλείαν εἰς 
τὴν ᾿Αλεξάνδραν διέθετο (Jos. Anz, ΧΙΠ. 16. 1). 


A connexion with διαθήκη (ver. 20) is doubtful. The καινὴ διαθήκη is 
with all the faithful; this διατίθεμαι seems to be confined to the Apostles. 
The verb does not necessarily mean ‘‘ covenant to give” or ‘‘assign by be- 
quest,” which would not fit διέθετο here, but may be used of any formal 
arrangement or disposition (I1dt. i. 194. 6; Xen. Anadé. vii. 3. 10; Alem. 
1: Os 12; 6»7- νι 2. 7519) 


80. ἵνα ἔσθητε καὶ πίνητε. This is the purpose of conferring 
regal power upon them. Some make from καθώς to βασιλείαν a 
parenthesis and render, “I also (even as My Father appointed to 
Me dominion) appoint to you that ye may eat and drink,” etc. 
So Theophyl. Nosg. Hahn. But βασιλείαν belongs to both δια- 
τίθεμαι and διέθετο. So Euthym. De W. Mey. Weiss, Schanz, 
Godet. 

ἐπὶ τῆς τραπέζης pov. The Jews commonly regarded the 
Messianic Kingdom as a banquet: comp. ΧΙ]. 29, xiv. 15. Czbus 
potusque, tlle de quo alias dicttur, Beati quit esuriunt et sitiunt 
justitiam (Bede). 

καθῆσθε ἐπὶ θρόνων. The meaning of the promise is parallel to 
what precedes. As they have shared the trials, so they shall share 
the joy; and as they have proclaimed the Kingdom to Israel, so 














XXII. 30, 31.] THE PASSION AND RESURRECTION 503 


they shall exercise royal power over Israel, judging them accord- 
ing as they have accepted or rejected what was proclaimed. Comp. 
riGor viz 2;'/3; Rev. xx. 4. 


As to the verb, the readings are very various: καθίζξεσθε (E FK MSU 
VXTA), καθίσησθε (H), xadéfnobe (LD). But the choice lies between 
καθῆσθε (B* T A), which must depend upon iva, and καθήσεσθε (NW A BEG 
LQ), which rather gives this as an independent promise. In Mt. xix. 28 
καθήσεσθε is right, and may have been transferred to this passage, as δώδεκα 
has been in some authorities (§ D X, abcd fiq) with θρόνων. 


81-34. The Prediction of Peter’s Denial 


Both the prediction and the fulfilment are given in all four Gospels. A 
comparison of them shows that Lk, and Jn. are quite independent of one an- 
other and of the other two. We have three separate narratives. Lk. agrees 
with Jn. (xiii. 36-38) in placing the prediction in the supper-room. Mt. 
(xxvi. 30-35) and Mk. (xiv. 26-30) place it on the way from the room to 
Gethsemane. It is not likely that it was repeated; and the arrangement of 
Lk. and Jn. is to be preferred. But some make three predictions ; two in the 
room (Lk. being different from Jn.), and one during the walk to Gethsemane. 
Godet regards a repetition of such a prophecy zmfosszble de supposer (ii. p. 476). 


81. Lk. makes no break in Christ’s words, but it is possible 
that a remark of Peter’s, such as Jn. records, is omitted. The 
apparent want of connexion between vv. 30 and 31 has led to the 
insertion εἶπε δὲ ὁ κύριος (ἃ A D Q X, Latt.), as if to mark the be- 
ginning of a new subject. BLT, Sah. Boh. Syr-Sin. omit. Bede 
suggests by way of connexion, Ve gloriarentur undecim apostolt, 
suisve viribus tribuerent, quod soli pene inter tot millia Judxorum 
dicerentur in tentationibus permansisse cum Domino, ostendit et eos 
st non juvantis se Domini essent opitulatione protecti, eadem procella 
cum ceteris potuisse contert. 

Σίμων Σίμων. The repetition of the name is impressive: see 
on x. 41. Contrast Ilérpe ver. 34. The whole of this address 
(31, 32) is peculiar to Lk. It tends to mitigate Peter’s guilt, by 
showing how sorely he was tried. Lk. “ever spares the Twelve.” 
See pp. 146, 172, Sit. 

ὁ Σατανᾶς ἐξητήσατο ὑμᾶς. “Satan obfained you by asking” 
(RV. marg.); “procured your being surrendered to him,” as in 
the case of Job (i. 12, il. 6): exoravit vos. Neither postulavit 
(Tert. Cypr.), nor guexsivit (c), nor expetivit (f Vulg.) is adequate. 
The aorist of the compound verb necessarily implies success in the 
petition. In class. Grk. the mid. would generally have a good 
sense: “obtained your release by entreaty.” See instances in 
Wetst. and Field. As in x. 18 Jesus is here communicating a 
portion of His divine knowledge. See notes there and on viii. 12. 
Note the plur. ὑμᾶς, which covers both σύ and τοὺς ἀδελφούς 
σου. Sztan was allowed to try them all (Mt. xxvi. 31, 56; Mk. 
XIv. 27, 50); Judd non contentus (Beng.). Comp. Apost. Const. 
vi. 5. 4: Zest. XU. Patr. Benj. iii. 


504 THE GOSPEL ACCORDING TO 5. LUKE [XXII. 31-34 


τοῦ σινιάσαι. See oni. 74: “in order to sift.” Neither verb 
nor substantive (σινίον, ‘a sieve, winnowing riddle”) is classical. 
They are probably colloquial for κόσκινον and κοσκινεύειν, which 
survives in modern Greek. In Amos ix. 9 we have λικμᾷν. See 
Suicer, 5.0. 


Ut ventilet (ef ff,ilqr, Ambr.), ut vexaret (Cypr. Aug.). ut cerneret (ἃ, 
Tert. Hil.), ad cernendum (c), ut cribraret (Vulg.). 


82. ἐγὼ δὲ ἐδεήθην. See onv.12. The ἐγὼ δέ and the aor. 
are in marked contrast to Satan and his request. We may regard 
ἐξῃτήσατο and ἐδεήθην as contemporaneous. 

περὶ god. As being the leader on whom so much depended, 
and as being in special need of help, as his fall proved. Jesus 
prayed for all (Jn. xvil. 2, 9, 15, 17). The interpolator of Ignatius 
understands this as a prayer for all: 6 δεηθεὶς μὴ ἐκλείπειν τὴν 
πίστιν τῶν ἀποστόλων (Smyrn. vii.) For ἵνα after δέομαι comp. 
Ιχ: 40, ΧΧῚ 20: 

μὴ ἐκλίπῃ. ‘Fail not utterly, once for all.” Defect in Petro 
ἡ ἐνέργεια τῆς πίστεως ad tempus: at ἕξιν labefactavit, non extinxit 
(Grotius). 

kat ov. Answering to ἐγὼ dé Christ has helped him: he 
must do what he can for others. 

Tote ἐπιστρέψας στήρισον. “ΕΠ once thou hast turned 
again, stablish” (RV.). It is unnatural to take ποτε with στήρισον 
(Mey. Weiss) ; and it is a mistake to make ἐπιστρέψας a sort of 
Hebraism (Ps. lxxxv. 7, ἐπιστρέψας ζωώσεις ἡμᾶς), meaning “in 
turn” (Grot. Maldon. Beng.), a use which perhaps does not occur 
in N.T. See Schanz. On the other hand, ‘‘ when thou art con- 
verted” is too strong. It means turning again after a temporary 
aberration. Yet it is not turning 20 ¢he brethren, but turning from 
the fault that is meant. It is not likely that the transitive sense is 
meant: ‘convert thy brethren and strengthen them”: comp. 
i. 16, 17; Jas. v. 19, and contrast Acts ill. 19, xxvill. 27; Mt. 
xiii. 15; Mk. iv. 12. See Lxfos. Times, Oct. 1899, p. 6. 

This metaphorical sense of στηρίζειν is not classical: comp. Acts xviii. 23; 
Rom. i. 11, xvi. 25; Jas. v. 8, etc. The form στήρισον for στήριξον is late. 


Some Latin texts add, without any Greek authority, et rogate ne entretis 
in temptationem (a bce ff,iq). 


88. μετὰ σοῦ. First, with enthusiastic emphasis: “ With Z/ee 
I am ready.” The impulsive reply is thoroughly characteristic. As 
at the feet-washing (Jn. xili. 6, 8) he has more confidence in his 
own feelings than in Christ’s word; but this version of the utter- 
ance is less boastful than that in Mt. xxvi. 33 and Mk. xiv. 29. 

34. Λέγω σοι, Métpe. For the first and last time in the Gospels 
Jesus addresses him by the significant name which He had given 
him. Rock-like strength is not to be found in self-confidence, but 














XXII. 34-36. | THE PASSION AND RESURRECTION 505 


in humble trust in Him. Mt. and Mk. have ᾿Αμὴν λέγω σοι: Jn. 
᾿Αμὴν ἀμὴν ». oo. The solemn earnestness with which this 
definite prediction was uttered made a deep impression upon all. 

σήμερον. Mt. has ταύτῃ τῇ νυκτί. Mk. has both. The new 
day began after sunset. See iv. 40, v. 13, and xxiii. 38 for similar 
cases in which Mt. and Lk. have different parts of an expression, 
of which Mk. has the whole. 

οὐ φωνήσει... ἀλέκτωρ. The third of the four Roman watches 
was Called ἀλεκτοροφωνία, gallicinitum (Mk. ΧΙ]. 35 ; Afost. Const. 
Vili. 34. 1; Strabo, vil. 35; Geopon. 1153). The expression here is 
equivalent to “Before this night is past.” Mk. alone mentions 
the double cock-crowing, and the fact that Peter, so far from being 
silenced, kept on protesting with increased vehemence. 


ἕως τρίς pe ἀπαρνήσῃ εἰδέναι. This is the true reading (§ BLMQXT), 
The τρίς is in all four Gospels: the εἰδέναι in Lk. alone. 


85-38. § The New Conditions; the Saying about the Sword. 
The opening words mark the beginning of a new subject; and 
there is no indication of any connexion with what precedes. It is 
one more proof of His care forthem. Precautions and equipments, 
which would have hindered them in more peaceful times, have 
become necessary now. What He formerly forbade, He now en- 
joins. Dominus non eddem vivendi regula persecutionis guam pacts 
tempore discipulas informat (Bede). 

35. Ὅτε ἀπέστειλα ὑμᾶς ἄτερ B. The wording suggests a direct 
reference to x. 4, which is addressed to the Seventy. In ix. 3, 
where similar directions are given to the Zwe/ve, the wording 15 
different. In the source which Lk. is here using the words given 
in x. 4 would seem to have been addressed to the Apostles. 
There may have been some confusion in the tradition respecting 
two similar incidents, or in the use which Lk. makes of it. 


This use of ὑστερεῖν τινος occurs here only in N.T. Comp. Jos. Anz, 
ii, 2. 1. The pass- is thus used xv. 14; Rom. 111, 23; Heb. xi. 37. 


86. ὁ μὴ ἔχων. This is ambiguous. It may look back to 
ὁ ἔχων βαλλάντιον : “He that hath no purse, let him sell his gar- 
ment and buy a sword” (Cov. Gen. Rhem. RV.). Or it may 
anticipate μάχαιραν: “He that hath no sword, let him sell his 
garment and buy one” (Tyn. Cran. AV.). The former is far the 
more probable. Only he who has no money or wallet, would sell 
the most necessary of garments (ἱμάτιον, vi. 29), to buy anything. 
But even the ἱμάτιον is less indispensable than a sword; so 
dangerous are their surroundings. “For henceforth the question 
with all those who continue in the land will not be whether they 
possess anything or not, but whether they can exist and preserve 
their lives” (Cyril Alex. Syx. Com. ad /oc., Payne Smith, p. 680) 


506 ΤΠῈ GOSPEL ACCORDING TO 5. LUKE [XXII. 36-38. 


Christ implies that His Apostles will have to rely upon their own 
resources and to confront deadly hostility. Comp. Jn. xv. 18-21. 
Christ does not mean that they are to repel force by force; still 
less that they are to use force in spreading the Gospel. But in a 
figure likely to be remembered He warns them of the changed 
circumstances for which they must now be prepared. 

87. λέγω yap ὑμῖν. The γάρ introduces the explanation of the 
change from ὅτε ἀπέστειλα to νῦν. 


τὸ γεγραμμένον. Comp. xx. 17; 2 Cor. iv. 12. Mcre often we have 
τά γεγραμμένα : xvill. 31, xxi. 223; Acts xiii. 29; Rev. xx. 12, xxii. 10. 

The ἔτι before τοῦτο (I. AA II, Vulg. Arm.) is spurious. It is the kind ot 
insertion which versions are apt to make for the sake of completeness: ‘* must 
yet be fulfilled.” For δεῖ see on iv. 43 and ix. 22, 


ἐν ἐμοί. Therefore the disciples must expect no better treatment 
than the Master receives (Mt. x. 24; Jn. xv. 20, xiii. 16: see on 
vi. 40). 

Kai peta ἀνόμων. The καί is part of the quotation: καὶ ἐν τοῖς 
ἀνόμοις ἐλογίσθη (Is. lili. 12): “even with the transgressors” is 
incorrect. In AV. ἄνομος is translated in jive different ways: 
“‘transgressor” (Mk. xv. 28); “wicked” (Acts 11. 23; 2 Thes. 
ii. 8), “without law” (1 Cor. ix. 21), “lawless” (1 Tim. 1. 9), 
“unlawful” (2 Pet. ii. 8). 

καὶ γάρ. An extension of the argument: ‘‘and what is more.” 
This fulfilment is not only necessary,—it is reaching its conclusion, 
“is having an end” (Mk. ili. 26). The phrase τέλος ἔχειν is used 
of oracles and predictions being accomplished. See Field, O¢. 
Norvic. iii., and comp. τετέλεσται (Jn. xix. 30). 

Om. γάρ D, ade ἢ, 11 Syr-Cur. Syr-Sin. Failure to see the point of the 
γάρ would cause the omission. 

τὸ περὶ ἐμοῦ. This form of expression is found in no other Gospel ; 
but the plur., τὰ περὶ ἐμοῦ, occurs xxiv. 19, 27 and is freq. in Acts (i. 3, 
XViii. 255 Xxiil. II, 15, Xxiv. IO, 22, xxviii. 15, 31: in viii. 12, ΣΙΧῚ Ὁ, XXVill. 
23 the τά is probably spurious). Some texts (AXTA etc.) have τά here 
for τό: ea que sunt de me (Vulg.) ; ea gue de me scribta sunt (Cod. Brix.). 
But τό (δ BD LQ) has been altered to the more usual expression, perhaps 
to avoid the possible combination of τὸ περὶ ἐμοῦ τέλος. There is no need to 


understand γεγραμμένον. Much which concerned the Christ had never been 
written. 


38. μάχαιραι. Chrysostom has supposed that these were two 
knives, prepared for the slaughtering (ver. 8) or carving of the 
paschal lamb. In itself this is not improbable: but nowhere else 
in N.T. does μάχαιρα mean a knife. Assuming that swords are 
meant, these weapons may have been provided against robbers on 
the journey to Jerusalem, or against attack in the city. Peter had 
one of them, and may have been the speaker here. It is one 
more instance of the Apostles’ want of insight, and of the 
Evangelists’ candour: comp. Mk. viii. 17. Schleiermacher points 


. a 


XXII. 38.] THE PASSION AND RESURRECTION 507 


out that the obscurity of the passage is evidence of its genuine- 
3655 and originality (p. 299, Eng. tr.). 

Ἵκανόν ἐστιν. Satis est (cff,q Vulg.), sat est (ai), suffictt 
(bdflr), which last perhaps represents ἀρκεῖ (D). The reply is 
probably the equivalent for a Hebrew formula for dismissing the 
subject (Deut. 111. 26), not with impatience, but with satiety or 
sorrow. Comp. ἕως τοῦ νῦν [ἱκανόν] (1 Mac. ii. 33). But even if it 
means that two swords are a sufficient quantity (‘‘ They are enough 
for you,” Syr-Sin.), it intimates that the subject is dismissed. 
Bede is hardly right in his view: duo gladit sufficiunt ad testt- 
montium sponte passt salvatoris, 1.6. to prove that he could have 
resisted, had He pleased. If the words apply to the swords, they 
are spoken with a sad irony (povovyi διαγελᾷ, Cyril Alex.), as 
meaning, not that the two weapons will be sufficient for the pro- 
tection of the company, but that none at all are required: they 
have grievously misunderstood Him.! Ls gilt nicht mehr mit dem 
letblichen Schwerdt fechten, sondern es gilt hinfort leiden um des 
Evangelit willen und Kreuz tragen: denn man kann wider den 
Leufel nicht mit Eisen fechten ; darum ist Noth Alles dran zu setzen, 
und nur das getstliche Schwerdt, das Wort Gottes, zu fassen (Luth.). 

XXII. 39-XXIII. 49. The Passion. In this part of the 
narrative of the Passion proper, Ζ.6. from the Agony to the Death, 
the particulars which are wholly or mainly peculiar to Lk. are 
XXll. 51, xxiii. 6-12, 27-32 [34], 40-43, 46: and these particulars 
are among the most precious details in the history of the Passion. 

39-46. The Agony in the Garden. With regard to the 
omission of nearly the whole of the last discourses (Jn. xiv.—xvii.) 
Godet remarks that the oral tradition was not a suitable vehicle 
for transmitting such things: Cétatent des trésors guwun ceur Wélite 
pouvatt seul garder et reproduire. On the other hand Jn. omits 


1 The Bull Unam Sanctam of Boniface vi11., A.D. 1302, bases the double 
power of the Papacy on this text. The following are among the most remark- 
able passages: /eztur Ecclestw, untus, et unicw unum corpus, unum caput, non 
. duo capita quast monstrum, Christus scilicet et Christ vicarius, Petrus 2 etrique 
successor. ... ln hac ejusque potestate duos esse gladios, spiritualem videlicet 
et temporalem evangelicts dictis instrutmur. Nam dicentibus Apostolis: Ecce 
gladii duo hic; 7m Lcclesta sctlicet, cum Apostoli loguerentur ; non respondit 
Dominus nimis esse, sed satis... . Uterque ergo in potestate Ecclesiw, spiritualis 
sctlicet gladius, et materials: sed ts quidem pro Ecclesia, tlle vero ab Ecclesia 
exercendus ; tlle sacerdotis, ts manu Regum et militum; sed ad nutum et 
patientiam sacerdotis. Ofortet autem gladium esse sub gladio, et temporalem 
auctoritatem spirttuali subject potestati . . . stc de Ecclesia et ecclesiastica 
fotestate verificatur vaticinium Jeremie [i. 10]: Ecce constitui te hodie super 
gentes, et regna, etc. gue% seguuntur.... Porro subesse Romano Pontificé 
omnem humanam creaturam declaramus, dicimus et definimus omnino esse de 
necessitate salutzs (Raynald. xxiii. p. 328; see Milman, Lat. Chr. Bk. xi. ch. 
ix. ; Robertson, Bk. vii. ch. v.; Stubbs’ A/oshezm, ii. p. 261 ; Zoeckler, Handb. 
d. Theol. Wess, ii. p. 167 ; Gregorovius, Stadt Rom, v. p. 562; Berchtold, Dis 
Bulle Unam Sanctam, Miinchen, 1888). 


508 THE GOSPEL ACCORDING TO 8. LUKE [XXII. 39-42, 


the whole of this scene, although there is a clear reference to it 
xvill. 11. Lk.’s narrative once more differs considerably from that 
of Mt. (xxvi. 30-41) and of Mk. (xiv. 26-38), which are almost 
verbatim the same; and it is very much shorter. It is in vz. 39, 
42, 46 that Lk. comes most closely to the other two. 

89. ἐξελθών. From the house. 

κατὰ τὸ ἔθος. Peculiar to Lk. (i. 9, ii. 42): comp. πολλάκις 
συνήχθη ᾿Ιησοῦς ἐκεῖ (Jn. xviii. 2). It was no longer necessary 
to keep Judas ignorant of His movements; so He follows His 
usual practice. Lk. omits the ὑμνήσαντες which records the 
chanting of the second part of the Hallel. Jn. alone mentions the 
passing of the gloomy ravine of the Kidron (xviii. 1). 

40. τοῦ témov. Lk. and Jn. call it “the place,” Mt. and Mk. 
χωρίον and add the name Γεθσημανεί-ε “ oil-press.” The traditional 
Gethsemane is a questionable site. Both Robinson and Thomson 
would place the garden higher up the Mount of Olives. The 
tradition is continuous from the age of Constantine, but cannot 
be traced to any earlier source. Stanley inclines to accept it as 
correct (S7z. & Pal. p. 455). See D.&B.? art. “Gethsemane.” 

Προσεύχεσθε. This first command to pray (comp. ver. 46) is 
recorded by Lk. alone. It is given to the eleven; the second is 
to the chosen three, whom Lk. does not notice particularly. 

41. ἀπεσπάσθη. Avulsus est (Vulg.). ‘ He was drawn away” 
by the violence of His emotion, which was too strong to tolerate 
the sympathy of even the closest friends: comp. Acts xxi. 1. It 
seems to be too strong a word to use of mere separation: but 
comp. 2 Mac. xii. 10, 17; 4 Mac. xili. 18; Is. xxviii. 9. 


ὡσεὶ λίθου βολήν. Mt. and Mk. have μικρόν. Comp. ὡσεὶ τόξου βολήν 
(Gen, xxi. 16): λείπετο δουρὸς ἐρωήν (Hom. 74, xxiii. 529). The acc. in Jn. 
vi. 19 is not quite parailel. 


θεὶς τὰ γόνατα. Lk. alone mentions this. Standing was the 
more common attitude (xviii. 11; Mt. vi. 5; Mk. xi. 25; 1 Sam. 
i. 26): but on occasions of special earnestness or humiliation 
kneeling was more natural (1 Kings vill. 54; Ezra ix. 5; Dan. vi. 
10). In N.T. kneeling is the only attitude mentioned; perhaps 
in imitation of Christ’s example here: Acts vil. 60, 1X. 40, xx. 36, 
xxl. 5; Eph. iii. 14. The phrase τιθέναι τὰ γόνατα is not classical, 
but comp. genua ponere. See on iil. 21: the imperf. προσηύχετο 
implies continued prayer. 

42. Πάτερ, et βούλει, παρένεγκε. We might have expected εἰ 
θέλεις (comp. ἐὰν θέλῃς, ν. 12), because of τὸ θέλημα in the next 
sentence. But this is one of the passages which tend to show 
that in N.T. θέλω indicates mere choice, while βούλομας: implies 
deliberate selection (Mt. i. 19). The latter is far less common in 
N.T. In LXX there is not much difference. 











XXII. 42, 43.] THE PASSION AND RESURRECTION 509 


This is the only passage in which the Attic βούλει for βούλῃ is well sup- 
ported. Such forms are found in some texts Mt. xxvii. 4; Jn. xi. 40; 
Acts xvi. 31, xxiv. 8. 


In D acde ft, μὴ τὸ θέλημα... γενέσθω precedes εἰ βούλει. . . ἐμοῦ, 
ἈΝῊΡ being omitted. Several of the same authorities have a similar inversion 
1x, 02. 


The reading παρενεγκεῖν (AQXIT'AA) turns the prayer into an un- 
finished pleading: ‘‘ Father, if Thou be willing to remove this cup from 
Me.”—Comp. Exod. xxxii. 32. BDT Versions, and Orig. support παρ- 
éveyxe. Vulg. transfer calicem istum; Tert. transfer poculum istud ; but he 
may be quoting Mk. xiv. 36 (De Orat. iv.). Boh. Sah, Syr-Cur. Syr-Sin. 
have ‘let this cup pass.” 


mapéveyke τοῦτο TO ποτήριον ἀπ᾿ ἐμοῦ. “ This cup” and the 
address “Father” are in all three accounts. In O.T. the meta- 
phor of “cup” for a person’s fortune, whether good or bad, is 
very common (Ps. xi. 6, xvi. 5, Xxill. 5, Ixxv. 8, etc.). In N.T. 
specially of the sufferings of Christ (Mk. xiv. 36; Jn. xvili. 11; 
Mt. xx. 22, 23; Mk. x. 38, 39): comp. Rev. xiv. 10, xvi. 19, 
xviii. 6. In class. Grk. παραφέρειν ποτήριον would mean to place 
a cup at the side of a person, put it on the table near him 
(Hide 119. 5, 133: 3; Plat. Hep. 1. p. 354). But in Plutarch 
παραφέρειν is used in the sense of “lay aside, remove” (Camii/l. 
xli.). Elsewhere in N.T. it is used of leading astray (Heb. xiii. g ; 
Jude 12). 

τὸ θέλημά pov. Either βούλημα or βουλή might have been 
used of the Father’s will, but less suitably of Christ’s (Eph. 1. 11). 
The γινέσθω is peculiar to Lk. It recalls γενηθήτω τὸ θέλημά 
σου (Mt. vi. 10), which Lk. omits (xi. 2). For πλήν comp. x. 
II, 14, 20. 


43, 44. As in the case of vv. 19, 20, we have to consider whether this 
passage is part of the original text. For the evidence see the additional note 
at the end of ch, xxiii. One thing is certain. ‘‘It would be zmfosszble to 
regard these verses as a product of the inventiveness of the scribes, They can 
only be a fragment from the traditions, written or oral, which were, for a time 
at least, locally current beside the canonical Gospels, and which doubtless in- 
cluded matter of every degree of authenticity and intrinsic value. These verses 
and the first sentence of xxiii. 34 may be safely called the most precious among 
the remains of this evangelic tradition which were rescued from oblivion by the 
scribes of the second century” (WH. ii. App. p. 67). It matters little whether 
Lk. included them in his narrative, so long as their authenticity as evangelic 
tradition is acknowledged. In this respect the passage is like that respecting 
the Woman taken in Adultery. 


43. 3607. “Was visible” to the bodily eye is obviously 
meant. It is against the context and the use of the expression in 
other places to suppose that internal perception of an invisible 
spiritual presence is intended. Lk. is fond of the expression 
(i. 11, ix. 31, xxiv. 34; Acts ii. 3, vil. 2, 26, 30, 35, ix. 17, ΧΙ]. 31, 
xvi. 9, xxvi. 16; comp. 1 Cor. xv. 5-8), which Mt. and Mk. use 
once each (xvii. 3, ix. 4), and Jn. thrice (Rev. xi 19, xii. 1, 3), but 


510 TIIE GOSPEL ACCORDING TO 5. LUKE [XXII. 48, 44. 


not in his Gospel. The dm οὐρανοῦ would not have been added 
if the presence of the Angel was invisible. 

ἐνισχύων. Elsewhere in N.T. only Acts ix. 19, of bodily 
strengthening: comp. 2 Sam. xxii. 40; Ecclus. 1. 4; and this may 
well be the meaning here, but without excluding the strengthening 
of soul and spirit. Either would tend to produce the other; and 
the sight of His Father’s messenger would strengthen both body 
and spirit. Commentators have speculated as to what the Angel 
said (see Corn. ἃ Lap. ad /.). There is nothing to indicate that he 
spoke. Hobart remarks of évoyvew that, outside the LXX “its 
use in the transitive sense, ‘to strengthen,’ is confined to Hippocrates 
and St. Luke” (p. 80). In Acts ix. 19 the true reading is probably 
evir vO. ! 

ἐν ἀγωνίᾳ. Here only in N.T. Field contends that fear is 
the radical notion of the word. The passages in which it occurs 
in LXX confirm this view: 2 Mac. iii. 14, 16, xv. I9; comp. 
ἀγωνιᾷν Esth. xv. 8 [v. 1]; Dan. i. 10; 2 Mac. iii. 21. It is fre- 
quently coupled with such words as φόβος, δέος, φρίκη, etc. For 
examples see Field, Οὐ /Vo7v. 111. p. 56. It is, therefore, an agony 
of fear that is apparently to be understood. Mk. has ἀδημονεῖν 
with ἐκθαμβεῖσθαι, Mt. with λυπεῖσθαι.----ἐκτενέστερον. ‘ More ex- 
tendedly,” and hence “more persistently.” This seems to be 
parallel to the πίπτειν ἐπὶ πρόσωπον αὐτοῦ (Mt.) and ἐπὶ τῆς γῆς 
(Mk.). Heb. ν. 7 probably refers specially to this. Comp. ἐκτενῶς 
of prayer, and ἐκτένεια of worship and service, Acts xii. 5, Xxvl. 7. 

44. ὡσεὶ θρόμβοι αἵματος καταβαίνοντες. Even if καταβαίνοντος 
(s V X, Vulg. Boh.) be right, the words do not mecessarily mean 
more than that the drops of sweat in some way resembled drops of 
blood, e.g. by their size and frequency. But it is not likely that no 
more than this is intended, or that the words are a metaphorical 
expression, like our “tears of blood.” ‘That Justin in referring to 
the statement omits αἵματος--ἰδρὼς ὡσεὶ θρόμβοι κατεχεῖτο (1777. 
ciii.)—does not prove that he did not understand actual blood to 
be meant. Rather it shows that he considered that θρόμβοι, 
“clots,” sufficiently expressed “ drops of blood.” 2 


The expression ‘‘ bloody sweat” is probably a correct interpretation: and 
the possibility of blood exuding through the pores seems to be established by 
examples. Comp. Arist. 7st. Anzm. iii. 19. De Mezeray states of Charles 1X. 


1 Even Meyer is disposed to admit that this strengthening by an Angel is 
legendary, because it is ‘‘ singular” (adsonderlich), and not mentioned by Mt. 
or Mk., who has Peter to rest upon. Let us admit that perhaps Lk. did not 
mention it either. That does not prove that it is legendary; unless we are 
prepared to admit that the ministry of Angels after the temptation, which is 
analogous to this, and which is attested by both Mt. (iv. 11) and Mk, (i. 13), 15 
legendary also. 

2 In class. Grk. θρόμβος, both with and without αἵματος, may mean a drop 
of blood (Aesch. Zum. 184; Choéph. 533, 546; Plato, Crz¢. p. 120 A.). 











XXII. 44-47.) THE PASSION AND RESURRECTION 511 


of France that ‘‘ During the last two weeks of his life (May 1574) his consti- 
tution made strange efforts . . . blood gushed from all the outlets of his body, 
even from the pores of his skin; so that on one occasion he was found bathed 
in a bloody sweat.” See W. Stroud, 7he Physical Cause of the Death of 
Christ, 1847, pp- 85-88, 379-389. Schanz cites Lonarz, De sudore sanguinis, 
Bonn, 1850, and Langen, Dze letzten Lebenstage, p. 214. Why is αἵματος 
added, if no αἷμα accompanied the ἱδρώς ὃ It would be visible in the moon- 
light, when Jesus returned to the disciples: udz guzdem non solis oculis, sed 
guast membris omnibus flevisse videtur (Bernard, /n Dom. Palm, Serm. 


_ ili, 4). Diatess-Tat. has ‘‘like a stream of blood.” 


45. Lk. is much more brief than Mt. and Mk., but adds ἀναστὰς 
ἀπὸ τῆς προσευχῆς and also ἀπὸ τῆς λύπης. Prolonged sorrow 
produces sleep, and in mentioning this cause of their slumber Lk. 
once more “spares the Twelve.” For ἀναστάς see on 1. 39, and 
for ἀπό of the cause see on xix. 3, Χχὶ. 26, xxiv. 41. 

46. Ti xaQevSete; The special address to Peter is omitted. 

προσεύχεσθε ἵνα μή. All three assign this to the first return 
from prayer. No words are recorded of the second, and Lk. 
omits both it and the third. These movements are some evidence 
as to Christ’s human knowledge. Would He have come to the 
disciples, without waking them (as seems on the second occasion 
to have been the case), had He known beforehand that they were 
asleep? And does not εὑρίσκειν, which is in all three, almost 
imply that until He came He did not know, as in the case of the 
barren fig tree (Mk. xi. 13)? 


ta py. ‘That... not” (Wic. RV.) rather than ‘‘lest” (Tyn. 
Gen. Rhem. AV.). Comp. ver. 40, where the constr. is equivalent, although 
not identical. In both places we have the pres, imperat. of continuous 
prayer. 


47-58. The Traitor’s Kiss and the Arrest of Jesus. Mt. xxvi. 
47-56; Mk. xiv. 43-523; Jn. xviii. 2-11. It would have been 
possible for Jesus to have evaded Judas by not going to the usual 
place (ver. 40) or by leaving it before he arrived. The sneer of 
Celsus, that Jesus went to the garden “to make His escape by 
disgracefully hiding Himself,” is out of place. By going and re- 
maining where Judas must find Him, He surrendered Himself 
voluntarily. As Origen says, “At the fitting time He did not 
prevent Himself from falling into the hands of men” (Ceds. 
li, 10). 

47. Ἔτι αὐτοῦ λαλοῦντος. . . ὄχλος Kal... Ἰούδας εἷς τῶν 
δώδεκα. These nine words are in all three accounts. He was 
still addressing the disciples when He was interrupted by a hostile 
multitude led by one of the Twelve. See Blass on Acts x. 44. 

φιλῆσαι αὐτόν. Lk. omits that it was a prearranged sign ; also 
the χαῖρε Ῥαββεί and the fact that an ostentatiously affectionate 
kiss (κατεφίλησεν) was given. Jn. does not mention the kiss. 


512 THE GOSPEL ACCORDING TO 8. LUKE [XXII. 47-61. 


His narrative shows how unnecessary the treacherous signal was, 
for Jesus came forward and declared Himself.} 

48. φιλήματι. First, with great emphasis. “15 it with a kiss 
that thou betrayest?”  Osculo Filium hominis tradis? hoc est 
amoris pignore vulnus infligis, et caritatis officio sanguinem fundis, 
et pacis instrumento mortem irrogas, servus Dominum, discipulus 
prodis magistrum, electus Auctorem (Bede). Jesus does not say, 
“betrayest thou Me?” but “ betrayest thou the Son of Man?” 
He reminds Judas that it is the Messiah whom he is treating with 
this amazing form of treachery. Mt. words Christ’s rebuke very 
differently : “Eratpe, ἐφ᾽ ὃ πάρε. Mk. omits the rebuke. 

49. Κύριε, εἰ πατάξομεν ἐν μαχαίρῃ; Lk. alone records this 
question. It is said that “since it was illegal to carry swords on 
a feast-day, we have here another sign that the Last Supper had 
not been the Passover.” But if the μάχαιρα was a large knife 
used for killing the lamb, this would not hold: see on ver. 38. 


For the constr. see on xiii. 23 and Burton, § 70, 169: and for the form 
μαχαίρῃ see on xxi. 24. 


5O. eis. All three use this indefinite expression: Jn. alone 
tells us that it was the impetuous Peter, who acted without waiting 
for Christ’s reply. When Jn. wrote it was not dangerous to dis- 
close the name of the Apostle who had attacked the high priest’s 
servant. And John alone gives the servant’s name. As a friend 
of the high priest (xvii. 15) he would be likely to know the name 
Malchus. Malchus was probably taking a prominent part in the 
arrest, and Peter aimed at his head. 

τὸ οὖς αὐτοῦ τὸ δεξιόν. Mt. has ὠτίον, Mk. and Jn. ὠτάριον. 
Jn. also specifies the ~7g4¢ ear. Mt. records the rebuke to Peter, 
“Put up again thy sword,” etc. 

51. ᾿Εᾶτε ἕως τούτου. The obscurity of the saying is evidence 
that it was uttered: an invented utterance would have been 
plainer. If addressed to the disciples (as ἀποκριθείς implies, for 
He is answering either their question or Peter’s act), it probably 
means, ‘‘Suffer My assailants to proceed these lengths against 
Me.” If addressed to those who had come to arrest Him, it 
might mean, “Tolerate thus much violence on the part of My 
followers,’—violence which He at once rectifies. It can hardly 
mean, ‘‘ Allow Me just to touch the sufferer,” for He is still free, 
as ver. 52 implies: the arrest takes place at ver. 54. Some even 


11 was perhaps in memory of this treacherous act that the “‘ kiss of 
peace” was omitted in public service on Good Friday. Tertullian blames 
those who omit it on fast-days which are iess public and universal. But de 
Paschx, quo communis et quasi publica jejunii religto est, merito deponimus 
osculum (De Orat. xviii.). At other times the omission would amount to a 
proclamation that one was fasting, contrary to Christ’s command. 














XXII. 51-53.] THE PASSION AND RESURRECTION §13 


make ἕως τούτου masc. “to go as far as Malchus”: but comp. 
Lev. xxvi. 18. In either of these last cases we should have had 
pe after ἐᾶτε. For édw see on iv. 41. 

ἰάσατο αὐτόν. Lk. the physician alone records this solitary 
miracle cf surgery. A complete restoration of the ear is meant 
and required. ‘He touched the eaz,” not the place where the 
ear had been. Peter’s act had seemed to place Jesus in the 
wrong and to justify His enemies: He was shown to be the 
Leader of dangerous persons. To undo this result it was necessary 
to render Malchus uninjured, and to surrender without resistance. 
This confirms the interpretation given above of Ἐᾶτε ἕως τούτου : 
they are a public command to the disciples not to impede the 
arrest. Comp. Jn. xviii. 36. Marcion omitted vv. 49-51. 


In the Classical Review of Dec. 1893 Dr. E. A. Abbott proposes to resolve 
this miracle into a misunderstanding of traditional language. The ingenuity is 
unconvincing. See Additional Note p. 545. 


52. τοὺς παραγενομένους ἐπ᾽ αὐτόν. These are not fresh arrivals, 
but portions of the ὄχλος of ver. 47 more particularly described. 
There is nothing improbable in the presence of ἀρχιερεῖς, who are 
mentioned by Lk. alone. Anxiety about the arrest, which might 
be frustrated by a miscalculation of time, or by the people, or by 
a miracle, would induce them to be present. For στρατηγοὺς τοῦ 
ἱεροῦ see On ver. 4. Jn. tells us that Roman soldiers with their 
chief officer were there also (xvili. 3, 12). Jesus addresses the 
Jewish authorities, who are responsible for the transaction. 


The reading ἐπ᾽ αὐτόν (A BDLT XT ATI), ‘‘against Him” (RV.), is to 
be preferred to πρὸς αὐτόν (8 G H RA), ‘to Him” (AV.) ; but Tisch., with 
his bias for ἐξ, adopts the latter. 


‘Qs ἐπὶ Anomy. First with emphasis. These words down to 
καθ᾽ ἡμέραν are the same in all three accounts. Jesus is not a 
bandit (x. 30, xix. 46). The fact that they did not arrest Him 
- publicly, nor without violence, nor in the light of day, is evidence 
that the arrest is unjustifiable. Perhaps ξύλων means “clubs,” as 
Rhem. from fustibus (Vulg.): comp. Jos. 2. Δ ii. 9. 4. 

53. Every point tells: ‘“‘ Every day there was abundant oppor- 
tunity ; you yourselves were there ; the place was the most public 
in the city; and you made no attempt to touch Me.” The 
sentence is certainly not a question (Hahn). ‘Tisch. does not 
make even the first part, from ὡς to ξύλων, a question: so also 
Wic. and Cran. 

ἀλλ᾽ αὕτη ἐστίν, “But the explanation of such outrageous 
conduct is not difficult. This is your hour of success allowed 
by God; and it coincides with that allowed to the power of 
darkness.” So Euthym. dpa ἐν 7 δύναμιν ἐλάβετε κατ᾽ ἐμοῦ θεόθεν" 

33 


514 THE GOSPEL ACCORDING TO 5. LUKE (XXII. 53, 54, 


comp. Jn. viii. 44. Perhaps there is an intimation that the night 
is a fit season for such work: comp. Jn. xiii. 30, and see Schanz, 
Pp. 529. 

ἡ ἐξουσία τοῦ σκότους. See Lft. on Col. i. 13, where the same 
phrase occurs. He points out that ἐξουσία is sometimes used of 
unrestrained and tyrannical power, as well as of delegated and 
constitutional power. But the latter may be the meaning here. 
It is by Divine permission that Satan is 6 ἄρχων τοῦ κόσμου 
τούτου (Jn. Xiv. 30). 

Lk. omits the flight of αὐ the disciples, which Mt. and Mk. 
record. This is further evidence, if any be needed, that Lk. 
exhibits no animus against the Twelve. See on ver. 45 and vi. 13. 

54-62. Peter’s Denials are recorded in detail by all four 
Evangelists, who tell us that three denials were predicted (Mt. 
xxvi. 34; Mk. xiv. 30; Lk. xxii. 34; Jn. xili. 38), and vecord three 
denials (Mt. xxvi. 70, 72, 74; Mk. xiv. 68, 70, 71; Lk. xxii. 57, 
58, 60; Jn. xviii. 17, 25, 27). As already pointed out, Lk. and 
Jn. place the prediction during the supper, Mk. and Mt. on the 
road to the Mount of Olives, which is less likely to be correct, if 
(as is probable) the prediction was made only once. 


As to the three denials, all four accounts are harmonious respecting the first, 
but differ greatly respecting the second and third. The first denial, provoked 
by the accusation of the maid, seems to have led to a series of attacks upon S. 
Peter, which were mainly in two groups; and these were separated from one 
another by an interval, during which he was not much noticed. Each of the 
four narratives notices some features in these groups of attacks and denials: but 
it is unreasonable to suppose that they profess to give the exact words that were 
spoken in each case. See on viii. 24 for Augustine’s remarks on the different 
words recorded by the three Synoptists as uttered during the storm on the lake. 
Alford on Mt. xxvi. 69, and Westcott in an additional note on Jn. xviii., have 
tabulated the four narratives: see also Rushbrooke’s Synopticon, p. 114. With 
these helps the four can readily be compared clause by clause ; and the independ- 
ence of at least three of them soon becomes apparent. This independence 
results from truthfulness, and the variations will be a difficulty to those only who 
hold views of verbal inspiration which are contradicted by abundant phenomena 
both in O.T. and N.T. ‘‘St. Luke adds force to the episode by placing all 
three denials together. With St. John, however, dramatic propriety is sacrificed 
to chronological accuracy” (Lft. Bzb/ical Essays, p. 191), 


54. Συλλαβόντες. All four use this verb in connexion with the 
arrest of Jesus. It is freq. in Lk., especially of the capture of 
prisoners: Acts 1. 16, ΧΙ]. 3, Xxill. 27, xxvi. 21. Jn. tells us that 
they bound Him and took Him πρὸς “Ἄνναν πρῶτον, 7.6. before His 
being examined by Caiaphas, as recorded Mt. xxvi. 57-68 and 
Mk. xiv. 53-65. Both these examinations were informal. They 
were held at night, and no sentence pronounced in a trial held at 
night was valid. Hence the necessity for a formal meeting of the 
Sanhedrin after daybreak, to confirm what had been previously 
decided. This third ecclesiastical trial is mentioned by all the 





XXII. 54, 55.) THE PASSION AND RESURRECTION 515 


Synoptists (ver. 66; Mt. xxvii. 1; Mk. xv. 1); whereas Jn. gives 
only the first (xvii. 12), and shows that it was in connexion with 
it that Peter’s denials took place. Lk. can hardly be said to give 
either of the first two hearings. He says that Jesus was taken to 
the high priest’s house, and was there denied by Peter and 
ill-treated by His captors; and then he passes on to the formal 
assembly of the Sanhedrin; but there is no mention of any 
previous examination. With the help of the other narratives, 
however, we obtain an account of all three hearings. The space 
devoted by all four to these Jewish and Roman trials seems to be 
out of proportion to the brief accounts of the crucifixion. But 
they serve to bring out the meaning of the crucifixion by exhibit- 
ing the nature of the Messiahship of Jesus. Why was Jesus con- 
demned to death by the Sanhedrin? Because He claimed to be 
the Son of God. Why was He condemned to death by Pilate? 
Because He claimed to be the King of the Jews. 

ἤγαγον καὶ εἰσήγαγον. “They led Him (away) and brought 
Him.” The latter verb is a favourite with Lk. See on ii. 27. 


DI, Syr-Cur. Syr-Sin. some Old Lat. texts Vulg. Aeth. omit καὶ εἰσήγ- 
ayov. 


εἰς Thy οἰκίαν τοῦ ἀρχιερέως. It is impossible to determine 
whether this means of Annas or of Caiaphas (comp. iii. 2 and 
Acts iv. 6): but the narrative of Jn. (xviii. 12-24) renders it 
highly probable that Annas and his son-in-law Caiaphas shared 
the same palace, occupying different parts of it. As Lk. records 
no examination of Christ before either of them, we do not know 
whether he connects Peter’s fall with the hearing before Annas (as 
Jn.), or with that before Caiaphas (as Mt. and Mk.). All that he 
tells us is that Jesus was kept a prisoner and insulted between the 
night arrest and the morning sitting of the Sanhedrin. Possibly 
his authorities told him no more. See Hastings, D.Z. 1. p. 100. 

ἠκολούθει μακρόθεν. This following at a distance is noted by 
all three. Quod sequitur, amoris est, quod e longo, timoris. 

55. περιαψάντων. Here only in N.T. Comp. 3 Mac. iil. 7. 
This would be April, at which time cold nights are not uncommon 
in Jerusalem, which stands high, 


ADRXTAATI have ἁψάντων, which is peculiar to Lk. in the sense of 
kindling: viii. 16, xi. 33, xv. 8; Acts xxviii. 2. For ἐν μέσῳ see on viii. 7. , 

ἐκάθητο ὁ Πέτρος μέσος αὐτών. Cod. Am. and other MSS. of Vulg. 
have erat Petrus in medio corum. ΑἸΙ Greek texts have éxkd@nro. Where 
did Jerome find ἦν ἢ See on ix. 44. 

Here only in N.T. is συνκαθίζω intransitive: contrast Eph. ii. 6. DG, 
bedefff,ilq Vulg. Arm. Syr-Sin, have περικαθισάντων. But a (comseden- 
tébus) sapport NABLRX etc. (συνκαθισαντων)ὴ: and this is doubtless 
right. : 


516 THE GOSPEL ACCORDING TO 5. LUKE [XXII. 56-61. 


56. παιδίσκη. All four use this word of the person who 
began the attack on Peter. Jn. says that she was the doorkeeper. 
It was not Pilate, nor any of the Sanhedrin, nor a mob of soldiers, 
but a single waiting- maid, who frightened the self-confident 
Apostle into denying his Master. Note the res. 

πρὸς τὸ φῶς. Comp. Mk. xiv. 54. For ἀτενίσασα, which is a 
favourite word with Lk. (iv. 20 and often in Acts), Mk. has 
ἐμβλέψασα. 

καὶ οὗτος σὺν αὐτῷ ἦν, The meaning of the καί is not obvious: 
as well as who? Possibly S. John, who was present and known to 
the household. With σὺν αὐτῷ ἦν comp. xxiv. 44; Acts ΧΙ. 7. 
The fondness of Lk. for σύν here comes out. Mk. and Mt. have 
μετά, and Jn. has ἐκ τῶν μαθητών. 

57. Οὐκ οἶδα αὐτόν. For αὐτόν Mk. and Mt. have the less 
explicitly false τί λέγεις. Lk. has ὃ λέγεις ver. 60, where they have 
τὸν ἄνθρωπον. Here Lk. again mitigates by omitting the oath 
which accompanied the second denial (Mt.), and the cursing and 
swearing which accompanied the third (Mt. Mk.). This first 
denial seems to have been specially public, ἔμπροσθεν πάντων (Mt.). 

58. peta βραχύἔ. Lk. alone states that a second denial followed 
close on the first. For ἕτερος Mt. has ἄλλη, Mk. ἡ παιδίσκη, Jn. 
εἶπον. For ἄνθρωπε see on xii. 14. 

59. διαστάσης ὡσεὶ ὥρας μιᾶς. Mk. and Mt. say pera μικρόν. 
The classical διίστημι is peculiar to Lk. (xxiv. 51; Acts xxvii. 28. 
In LXX Exod. xv. 8; Prov. xvii. 9, etc.). 

ἄλλος τις. Jn. says a kinsman of Malchus; Mt. and Mk. say 
the bystanders. In this third attack all four call attention to the 
positiveness of the speaker; because he had seen Peter in the 
garden with Jesus (Jn.), and because of Peter’s Galilean λαλιά 
(ΜῈ). The Galileans are said to have mixed the gutturals in 


pronunciation, and to have had in some respects a peculiar . 


vocabulary. 

διισχυρίζετο. Classical, but only here and Acts xii. 15 in bibl. 
Grk. 

60. παραχρῆμα. All four note how quickly the crowing 
followed upon the third denial. Lk. has his favourite παραχρῆμα 
and Mk. his favourite εὐθύς : comp. v. 25, Vill. 44, 55, XVlll. 43. 
But the graphic ἔτι λαλοῦντος αὐτοῦ is given by Lk. alone. 

ἐφώνησεν ἀλέκτωρ. No article: ‘a cock crew.” A few cursives 
insert 6. 

The objection which has been raised, that the Talmud pronounces fowls 
which scratch on dungheaps to be unclean, is futile. In this the Talmud is 
inconsistent with itself: and Sadducees would have no scruples about what was 
not forbidden by the written law. Certainly Romans would have no such 
scruples. 


61. στραφείς. Lk. alone preserves this incident. Peter is 











XXII. 61-66. ] THE PASSION AND RESURRECTION 517 


probably still in the court, while Jesus is inside. It is improbable 
that Jesus was present when Peter denied Him. He may have 
been visible through door or window, but scarcely within hearing. 
The στραφεὶς ἐνέβλεψεν may have taken place as He was being 
led to or from the examination before Caiaphas. 

σήμερον. Lk. alone repeats this word, as Mk. repeats his ds: 
otherwise all three have the same words. Jn. omits Peter’s recol- 
lection of the warning and also his bitter weeping. 


The σήμερον is omitted in A Ὁ Γ A A and several Versions, but it is attested 
by § BK LMT, Boh. Sah. Syr-Sin. Aeth. b ff, 1. 

62. WH. bracket this verse, which is wanting in abeff,il*r. But ὁ 
Πέτρος (ATA A, Vulg.) is no doubt an addition both here and Mt. xxvi. 75. 


63-65. The First Mocking. As Lk. omits the examination by 
Caiaphas, it is impossible to determine whether he places this 
mocking before or after it. He knows that Jesus, after being 
denied by His chief Apostle, was insulted by His captors, and then 
taken before the Sanhedrin. His omissions seem to show that 
he is making no use of Mt. or Mk. Comp. Mt. xxvi. 67, 68; Mk. 
xiv. 65. 

63. οἱ συνέχοντες αὐτόν. Not members of the Sanhedrin, but 
the servants or soldiers in whose charge Jesus had been left. Here 
only is συνέχειν used of holding fast a prisoner. Comp. vill. 45; 
xix. 43. See Deissmann, Bzb/e Studies, p. 160. 

Sépovres. Comp. xii. 47, xx. 10, Of the five expressions which are used 
in describing these blows each Evangelist uses two: Lk. δέροντες and παίσας ; 
Mt. ἐκολάφισαν and ἐράπισαν; Mk. κολαφίζειν and ῥαπίσμασιν ἔλαβον. 
Comp. the treatment of the Apostles, Acts v. 40; and of 5. Paul, Acts 
xxi. 32, xxiii. 2. Lk. omits the spitting. All three have the Προφήτευσον. 

65. ἕτερα πολλά. Comp. iii. 18. The statement here is made by Lk. 


only. On the combination of participle and verb, describing the same action 
from different points of view, see Burton, § 121. 


66-71. The Third Jewish Trial. The Sanhedrin could hold 


_no valid meeting before daybreak, and what had been irregularly 


done in the night had to be formally transacted after dawn.’ 
Comp. Mt. xxvii. 1; Mk. xv. 1. But Lk. is quite independent ; 
whereas Mt. and Mk. have much in common. 

66. ὡς ἐγένετο ἡμέρα. All three note the early hour: εὐθὺς 
πρωί (Mk.), πρωίας δὲ γενομένης (Mt.). The expression ἡμέρα 
γίνεται is characteristic of Lk. Comp. iv. 42, vi. 13; Acts xii. 18, 
XVI. 35, ΧΧΗΠ 12, ΧΧΨΙ 29, 33, 39- 

τὸ πρεσβυτέριον τοῦ λαοῦ, ἀρχιερεῖς TE καὶ γραμματεῖς. The 
meaning is that the three component parts of the Sanhedrin met, 

1 Synedrium magnum sedet a sacrificio zugi matutino ad sacrifictum juge 


pomeridianum (Maimonides, Samhed. iii.) ; sesstones Judicit sunt instituend@ 
mane, non autem postquam homo edit et bibit (Synops. Sok. p. 56 n. 2). 


518 THE GOSPEL ACCORDING TO S. LUKE [XXII. 66-70. 


and that Jesus was brought before the whole assembly. Mt. and 
Mk. also give the parts as well as the whole; but the place of 
‘meeting is not given by any. ‘That portions of what is recorded of 
one examination should resemble portions of what is recorded of 
another is natural. Before Annas, Caiaphas, and the Sanhedrin 
the same questions would be asked. At this last and only valid 
trial everything of importance would have to be repeated. It is 
probable that τὸ συνέδριον αὐτῶν is here used in a technical sense 
for the Great Council or Sanhedrin. Comp. Acts iv. 15, v. 21, 27, 
34, 41, Vl. 1 05, Kail, 30, XXill. 1, 6, 15,20, 28. xxiv ΣΟ Εν 
Herzog, art. Syaedrium; Keim, Jes. of (Vaz. vi. pp. 63-72; 
Edersh. Z. & 7: il. pp. 553-557; ist. of J. VV. ch. v.; Farrar, 
L. of C. 11. Excurs. xiii.; and above all Schiirer, 7 B in T: of 
J. C. Il. i. pp. 163-195, where the literature of the subject is 
given. 


Note the τε καί, which neither Mt. nor Mk. has. In the Gospel Lk. 
never has re without καί following: ii. 16, xii, 45, xxi. II, etc. 


67. Ei σὺ εἶ ὁ Χριστός, εἶπον ἡμῖν. Sz tu es Christus, dic nobis 
(Vulg.). The εἰ is conditional, and the emphasis is on 6 Χριστός, 
not on ov. This is the simplest construction, and is adopted by 
Luth. Wic. Rhem. RV. De W. Schanz, Mey. Nosg. Go. Hahn, ete. 
Others prefer, “‘ Art Thou the Christ? tell us”: so Erasm. Tyn. 
Cran. Gen. AV. Or, ‘‘ Tell us whether Thou art the Christ”: 
Ewald and some others. The question was vital; and in the 
examination recorded by Mt. and Mk. it was coupled with “ Art 
Thou the Son of God?” (ver. 70). 

Ἐὰν ὑμῖν. . . ἀποκριθῆτε. This part of Christ’s reply is 
peculiar to this occasion, whereas what follows (ver. 69) is almost 
verbatim as in Mt. and Mk. The meaning seems to be, “If I 
tell you that I am the Christ, ye will assuredly not believe ; and if - 
I try to discuss the question, ye will assuredly refuse to do so.” 
Note that here the proceedings are conducted by the Sanhedrin as 
a body ; not, as in the earlier trial, by the high priest alone (Mt. 
Xxvi. 62, 63, 65; Mk. xiv. 60, 61, 63). For the addition 7 ἀπο- 
λύσητε see additional note at the end of ch. xxiii. 

69. ἀπὸ τοῦ νῦν δέ. His glorification has already begun: Jn. 
xii. 31. Hoc ipsum erat iter ad gloriam (Beng.) Comp. the 
parallel Acts vii. 56, where see Blass. 


The δέ is thus placed because ἀπὸ τοῦ νῦν is virtually one word. TR. with 
TAATI, Sah. omits δέ, and Syr-Cur. Syr-Sin. substitute γάρ. The Latin 
Versions are again interesting in their rendering of ἀπὸ τοῦ viv: a modo 
(acdr), ex hoc (f Vulg.): see on i. 48 and also on v. 10. 


70. εἶπαν δὲ πάντες. The πάντες is again peculiar to Lk. 
(vii. 35, xix. 37, xx. 18): in Mt. and Mk. the high priest asks the 





SXII. 70, 71.; THE PASSION AND RESURRECTION 519 


question. In the allusion to Dan. vii, 13 they recognize a claim 
to Divinity, and they translate ὃ vids rod ἀνθρώπου into ὁ vids τοῦ 
Θεοῦ. But it is not clear whether by the latter they mean the 
Messiah or something higher. 

ὑμεῖς λέγετε ὅτι ἐγώ εἰμι. Both here and Jn. xviii. 37 “that I 
am” (English Versions, Godet) is more probable than “ decause I 
am” (Luth. Weiss, Hahn). A third possibility, to make the whole 
a question, is worth noting. For other cases of ambiguous ὅτι 
comp. i. 45, Vil. 16, xix. 31. 

71. ἠκούσαμεν. ‘We have heard” that He claims to be the 
Messiah and the Son of God. It is quite natural that in accusing 
Him to Pilate nothing is said about this charge of blasphemy,— 
one of great weight with the Sanhedrin, but which the heathen 
procurator would not appreciate. 

XXII. 1-7. The Civil Trial before Pilate. Comp. Mt. 
XXVl. 2, rr, 12; Mk. xv. 1-3; Jn. xviii. 28-37. Lk. assumes 
that his readers know that Jesus was condemned to death by the 
Sanhedrin. But it was necessary to have Him condemned by the 
Roman /vocurator also, in order that the sentence might be 
executed, and without delay, by him who possessed μέχρι τοῦ 
κτείνειν ἐξουσίαν (Jos. B. /. 11. 8. 1).' It is almost certain that at 
this time the Jews were deprived of the right of inflicting capital 
punishment. ‘They sometimes did inflict it and risked the conse- 
quences, as in the case of S. Stephen: and the Romans sometimes 
found it expedient to ignore these transgressions (Jn. v. 18, 
Vii. 1, 25, viii. [5,] 59; Acts v. 33, xxi. 31, xxvi. 10). A good deal 
would depend upon the character of the execution and the humour 
of the procurator. But besides Jn. xviii. 31 we have the express 
statement, guadraginta annis ante vastatum templum ablata sunt 
judicia capitalia ab Israéle (Bab. Sanh. f. 24, 2). See Blass on 
Acts vil. 57. 


But it is quite possible that in some of the cases in which the Jews are repre- 
sented as trying to put persons to death, the meaning is that they wished to 
hand them over to the Romans for execution. See notes on Jn. xviii. 31 in 
Camb. Grk. Test. In the accounts of this Roman trial we have the attempts of 
the Jews to induce Pilate to condemn Jesus contrasted with Pilate’s attempts to 
save Him from execution. The Sanhedrin hoped that Pilate would confirm their 
sentence of death ; but Pilate insists on trying the case himself. This he does 


1 The expressions jus gladii and potestas gladit are of later date. Professor 
Chwolson argues that the Sadducees were dominant when Jesus was condemned 
to death. It was against the law as maintained by the Pharisees to sentence a 
criminal and execute him within a few hours. The law required an interval of 
forty days for the collection of evidence on his behalf. It was the Sadducees, 
the servile upholders of Roman authority, who took the lead against Christ. 
They were the wealthy class, who lived on the temple sacrifices and dues, and 
therefore were bitter antagonists of a Teacher whose doctrine tended to the 
reform of lucrative abuses (Das letzte Passamah/ Christz, etc., Appendix), 


§20 THE GOSPEL ACCORDING TO S. LUKE (XXIII. 1, 2 


in his πραιτώριον or palace (Mt. xxvii. 27; Mk. xv. 16; Jn. xviii. 28, 33, 
xix. 9). But we do not know where this was. A little later than this (Philo, Leg. 
ad Gaium, § 38, ed. Mangey, ii. 589) the Roman governor resided in ‘‘ Herod’s 
Pretorium,” a large palace on the western hill of the city. But Pilate may have 
used part of the fortress Antonia, the site of which is supposed to be known ; 
and some conjecture that a chamber with a column in it is the scene of the 
scourging. or the rather considerable literature concerning Pilate see Leyrer 
in Herzog, art. Pelatus, sub fin., and Schiirer, Jewzsh Peopiz, etc. I. ii. p. 82, 
who refers especially to G. A. Miiller, Pontéus Pilatus, Stuttgart, 1888. 


1. ἀναστὰν ἅπαν τὸ πλῆθος. All three words are characteristic: 
see on i. 39, On ill. 21, andon i. το. The whole body of the 
Sanhedrin (αὐτῶν) is meant, not including the populace, who at 
this point are not mentioned in any of the accounts. 

ἐπὶ τὸν Πειλᾶτον. Neither in order to shift the responsibility 
on to him, nor to avoid disturbing the feast with a Jewish execu- 
tion, nor to ensure death by crucifixion, but simply in order to get 
their own sentence of death confirmed. 

2. Lk. is alone in giving clearly the three political charges, 
which could not fail to have weight with Pilate: (1) seditious 
agitation, (2) forbidding tribute to Tiberius, (3) assuming the title 
of king. The point of ἤρξαντο seems to be that they began to do 
all this, but Pilate interposed: comp. v. 21, ΧΙ]. 45, Xill. 25, XIX. 37. 
The τοῦτον is probably contemptuous: “this fellow” (Tyn. Cov. 
Cran. Gen. AV.). Whether εὕραμεν refers to “ catching in the 
act” or to “‘ discovering by investigation ” is not certain. 


The form εὕραμεν is well attested here (B* LT X) as dvedpay in ii. 16. In 
2 Sam. xvii. 20 we have edpay with ἦλθαν and παρῆλθαν. See small print 
on i. 59. 


διαστρέφοντα τὸ ἔθνος ἡμῶν. They imply that the perversion of 
the nation was seditious. The excitement caused by Christ’s 
ministry was notorious, and it would not be easy to prove that it 
had no political significance. For the verb comp. ix. 41; Acts 
xiii. 10, xx. 30 ; Exod. v. 4; 1 Kings xviii. 17, 18. 

κωλύοντα φόρους Καίσαρι διδόναι. Jesus had done the very 
opposite a day or two before (xx. 25). But this second charge 
seemed to be of one piece with the third. If He claimed to be a 
king, He of course would forbid tribute to a foreign power. Vulg. 
wrongly changes the dare of Lat. Vet. to dart. 

Χριστὸν βασιλέα. ““ Messias, a king” (comp. ii. 11) is more 
probable than either ‘‘ King Messias,” or, “an anointed king” 
(Schegg). They add βασιλέα that Pilate may know the political 
significance of Χριστός (Schanz). It is here that the charge made 
before Pilate approximates to the charge on which they condemned 
Jesus (xxii. 69-71). But with them it was the theological signi- 
ficance of His claim that was so momentous: and this Pilate 
could not regard. 








XXIII. 2-7.] THE PASSION AND RESURRECTION 521 


Epiphanius (A/arc. 316, 317, 346) tells us that after διαστρέφοντα τὸ ἔθνος 
Marcion inserted καὶ καταλύοντα τὸν νόμον καὶ τοὺς προφήτας ; and that after 
κωλύοντα . . . διδόναι he added καὶ ἀποστρέφοντα τὰς γυναῖκας καὶ τὰ 
τέκνα. The former of these interpolations is found in various MSS. of 
the Old Latin, e¢ solventem legem [nostram] et prophetas (bce ffyilq), and in 
some MSS. of Vulg. (EQ R), while the latter is added to ver. 5 in some Old 
Latin texts: see below. Prof. Rendel Harris attributes these insertions to 
Maicion himself, who was himself accused of these things, Zexts & Studies, 
il. I, p. 230. See small print note on xvi. 17. 


3. Σὺ εἶ ὁ βασιλεὺς τῶν ᾿Ιουδαίων ; All four record this question, 
and in exactly these words. The pronoun is emphatic, implying 
that His appearance was very much against such a claim. 

Σὺ λέγεις. Like the reply in xxii. 70, this is probably not inter- 
rogative. It condenses a conversation given at greater length by 
Jn., without whose narrative that of the three is scarcely intelligible. 
It would be extraordinary that Pilate should simply hear that Jesus 
admitted that He claimed to be King of the Jews, and at once de- 
clare, “I find no fault in this man.” But a conversation with Jesus 
had convinced Pilate that He was a harmless enthusiast. He did 
not claim to be a king in the ordinary sense. 

4. καὶ τοὺς ὄχλους. The first mention of them. The procession 
of the Sanhedrin would attract a crowd; and perhaps some had 
cme to ask for the customary release of a prisoner (Mk. xv. 8). 


αἴτιον = αἰτία is peculiar to Lk., and is always combined with a negative: 
vv. 14, 22; Acts xix. 40. 


5. ἐπίσχυον. Intransitive, as in 1 Mac. vi. 6, so that nothing 
is to be understood: ‘‘they were the more urgent,” zzvalescebant 
(Vulg.). They became more definite in their accusations, because 
Pilate took the matter too easily. 

καθ᾽ ὅλης τῆς ᾿Ιουδαίας. Comp. iv. 44. Whether this means 
the whole of Palestine (i. 5, vii. 17; Acts il. 9, X. 37, Xl. I, 29) or 
Judea proper (ii. 4; Acts i. 8, vill. 1), is uncertain. In either 
case we have allusion to an activity of Jesus in southern Palestine 
of which Lk. records very little. 

ἀπὸ τῆς Γαλιλαίας. LVutrix seditiosorum hominum (Grot.). The 
ἕως ὧδε may have special reference to the triumphal entry into 
Jerusalem ; but it may also refer to previous visits of Jesus to the 
city. 

With the constr. ἀρξάμενος ἀπὸ. . . ἕως comp. Acts i. 22; Mt. xx. 8; 
[Jn. viii. 9]. The very words καθ᾽ ὅλης τῆς ᾿Ιουδαίας, ἀρξάμενος ἀπὸ τῆς 
1 αλιλαίας occur Acts x. 37. 

At the end of ver. 5 Cod. Colb. adds δ filzos nostros et uxores avertit a 
nobis, non enim baptizatur sicut nos; and Cod. Palat. has the same down to 
nobis, and continues on enim baptizantur sicut et nos nec se mundant. 

The retention of ‘‘ Jewry” in AV. here, Jn. vii. 1, and Dan. v. 13 (where the 
same word is translated ‘‘ Jewry” and ‘‘ Judah ”’) was probably an oversight. 


7. ἐπιγνούς. Freq. in Lk. in the sense of ‘thoroughly ascertain” ; 
vii. 37; Acts xix. 34, xxii. 29, xxiv. II, xxviii. I, etc. 


522 TIIE GOSPEL ACCORDING TO 5. LUKE ἸΞΞΊΠΙ 7-10, 


ἀνέπεμψεν αὐτόν. The verb may be used in the legal sense of 
‘sending wp” to a higher authority or “referring” to another 
jurisdiction, like vemitto, which Vulg. has here and vv. 11, 15: 
comp. Acts xxv.21\3 Jos. B../.-l..20..53 Philo, De. Create 
vil. But in vv. 11, 15 the meaning “send éack” is more suitable, 
and may be retained here: comp. Philem. 12. If Jesus originally 
belonged to Herod’s jurisdiction, sending Him to Herod was 
sending Him éack ; just as the man dorn blind is said to recover 
his sight (ἀναβλέπειν), because sight is natural to man (Jn. 
ix. 15, 18). It was perhaps chiefly in order to get rid of a difficult 
case, or to obtain official evidence from the tetrarch, that Pilate 
sent Jesus, rather than merely to conciliate Antipas. Justin says 
that Pilate χαριζόμενος δεδεμένον τὸν Ἰησοῦν ἔπεμψε ( Z7ry. ciii.) ; and 
comp. Vespasian allowing Agrippa to have the prisoners who came 
from the latter’s kingdom (Jos. B. /. ili. το. 10). Herod had 
come up to keep the feast, and probably occupied the palace of 
the Asamonzeans (ZB. /. ii. 16. 3; Amz. xx. 8. 11). 

8-12. §The Trial before Herod. It has been noticed by 
Schleiermacher that its omission by Jn. is no serious objection to 
its authenticity. ‘‘ The transaction is too circumstantially detailed 
to admit a doubt, and our reporter seems to have had an acquaint- 
ance in the house of Herod who supplied him with this fact, as 
John seems to have had in the house of Annas” (.S. Luke, p. 304, 
Eng. tr.) Joana, the wife of Chuza, Herod’s steward (viii. 3), 
would be a likely source of information: see on viil. 3 and 
XXIV. 10. 

8. ἦν θέλων, τὸ ἀκούειν, ἤλπιζεν. These expressions indicate 
the continuance of the wishing, hearing, and hoping: comp. ix. 9. 
Such curiosity is not gratified any more than the demand for signs 
from heaven (xi. 29). With ἐξ ἱκανῶν χρόνων comp. χρόνῳ ἱκανῷ 
(villi. 27; Acts vill. 11), χρόνους ἱκανούς (xx. 9). 


TR. follows ART'AA in reading ἐξ ἱκανοῦ, to which HM XII add 
χρόνου. But SBDLT, Sah. Arm. give the plural. 


9. αὐτὸς δὲ οὐδὲν ἀπεκρίνατο αὐτῷς ‘But He on His part 
answered him nothing.” The language and tone of Antipas 
showed that he was in no condition to profit by anything that 
Jesus might say: see on iii. 1. ‘He regarded Jesus as a sight.” 
For ἀπεκρίνατο comp. 111. 16. 


Cod. Colb. adds guasi non audiens: and Syr-Cur. has the more remark- 
able guasi non 161 erat. This may have suggested the possibly Docetic touch 
in the Gospe/ of Peter, ‘‘Heheld His peace as im no wise feeling pain.” Both 
Syr-Cur. and Syr-Sin. for ἐν λόγοις ἱκανοῖς have ‘in cunning words.” Syr- 
Sin. omits τ᾿. 10, 11, 12. 

10. ἱστήκεισαν. This, and not εἱστήκειν, is the pluperf. of ἵσταμαι. 
The evidence varies in the fourteen places; but ἱστήκειν is never a mere 











XXIII. 10-12.] THE PASSION AND RESURRECTION 523 


itacism, and is freq. in LXX. Even B, which often prefers εἰ to «, supports 
ἱστήκει five times (WH. ii. App. p. 162). 

εὐτόνως. “Αἱ full stretch, vehemently,” in N.T. only here and Acts 
Xviil. 28: comp. Josh. vi. 8; 2 Mac. xii. 23. In Latin texts we have 
tnstanter (c), fortiter (d), vehementer (ar), constanter (f Vulg.). Apparently 
they had kept silence while Herod was questioning Jesus; but His silence 
had exasperated them. Syr-Sin. omits vv. 10-12. 


11, ἐξουθενήσας . . . ἐμπαίξας, These participles are put first 
in their clauses with emphasis. Herod’s baffled curiosity takes 
this despicable revenge: comp. xviii. 9; Gal. iv. 14. We need 
not suppose that Antipas formally pronounced Him innocent, 
but that he did not condemn Him to death. He evaded the 
responsibility, as Pilate tried to do. In the Gospel of Peter Herod 
sentences the Lord ; and when “ Joseph, the friend of Pilate and 
of the Lord,” asks Pilate defore the crucifixion for the Lord’s body, 
Pilate sends to ask Herod for it. The chief guilt throughout is 
transferred from Pilate to Herod and the Jews. 

σὺν τοῖς στρατεύμασιν. Probably a guard of honour: cum milt- 
tibus suis (f). It was one of these perhaps that he had sent to 
behead John in the prison (Mk. vi. 27; Mt. xiv. 10). It was fitting 
that the prince who had murdered the Baptist should mock the 
Christ. 

ἐμπαίξας. He treats Him as a crazy enthusiast, and gives a 
mock assent to His claim to be a king, which the scribes no 
doubt reported. Latin texts have zvriszt (c), indudens (d), deludens 
(τ), delusum (a), inlusit (Vulg.). 

ἐσθῆτα λαμπράν. ‘A bright robe,” splendidum (c), rather than 
“ἃ white robe,” candida (a), alba (f Vulg.). That it was a foga 
candida to mark Him as a candidate for royalty, is not likely: it 
was to mark Him as already king. The epithet does not indicate 
its colour, but its “gorgeous” character: comp. Jas. il. 2, 3. In 
Acts x. 30 it is used of angelic apparel. Elsewhere in N.T. ἐσθής 
occurs only xxiv. 4; Acts i. Io, ΧΙ. 21: comp. 2 Mac. vill. 35, 
ΧΙ. 8. 

12. ἐγένοντο δὲ φίλοι. Although Pilate failed in the attempt to 
transfer the responsibility to Herod, yet something was gained by 
the transaction. In the Gospel of Peter Herod addresses him as 
᾿Αδελφὲ Πειλᾶτε. The cause of enmity may easily have been some 
dispute about jurisdiction. 


Ephrem conjectured that the enmity arose through Pilate sending soldiers 
to punish the chief men of Galilee who had been the guests of Herod when he 
put the Baptist to death, and that this was the occasion when the blood of 
Galileans was mingled with their sacrifices. For the importance of this 
strange idea asa link in the evidence respecting the Déatessaron see Rendel 
Harris in Contemp. Review, Aug. 1895, p. 279. 

D transposes the clauses, and has ἀηδίᾳ for ἔχθρᾳ : ὄντες δὲ ἐν ἀηδίᾳ ὁ II. 
x. ὁ Ἡ. ἐγένοντο φίλοι ἐν αὐτῇ τ. Nu. So also Cod. Colb. cum essent autem 
tn dissensionem pil. et her. facti sunt amici in illa die. 


524 THE GOSPEL ACCORDING TO 5. LUKE (XXII1. 13-15, 


13-25. The vain Attempts of Pilate to avoid Sentencing Jesus 
to Death. Comp. Mt. xxvii. 15-26; Mk. xv. 6-15. Pilate’s first 
two expedients had failed: (1) telling the Jews to deal with the 
case themselves ; (2) sending it to Herod. He now tries two 
others: (3) to release Him in honour of the feast ; (4) to scourge 
Him and let Him go. Roman dislike of a gross injustice to an 
innocent person possibly influenced him ; but perhaps the chief 
motive was the superstitious fear, produced by his wife’s dream 
and confirmed by Christ’s bearing and words. Jn. states that he 
again and again declared Jesus to be innocent (xviil. 38, xix. 4, 6). 
In wording Lk. is not very similar to either Mt. xxvii. 15-26 or 
Mk. xv. 6-15; but the substance of all three is the same. Jn. is 
more full and quite independent ; he distinguishes the conversa- 
tion inside the prefovium with Jesus and outside with the Jews. 

13. συνκαλεσάμενος. See on ix. 1. Pilate in taking the matter 
in hand again summons not only the hierarchy, whose bitterness 
against Jesus he knew, but the populace, whom he hoped to find 
more kindly disposed, and able to influence their rulers. 

14. ἀποστρέφοντα τὸν λαόν. “Seducing the people from their 
allegiance.” He condenses the three charges in ver. 2 into one. 
Note the emphatic ἐγώ and the ἐνώπιον ὑμῶν : the one anticipates 
“Hpwdys, and the other implies that they know with what thorough- 
ness the case has been investigated. 

dvaxpivas. In its forensic sense of a judicial investigation the 
rord is peculiar to Lk. in N.T. (Acts iv. 9, xii. 19, xxiv. 8, 
xxvill. 18). But the classical use for a pre/iminary examination 
must not here be pressed. See Dict. of Grk. and Rom. Ant., art. 
Anakrisis ; Gardner and Jevons, pp. 574 ff. Pilate’s οὐθὲν εὗρον is in 
direct contradiction to their εὕραμεν (ver. 2). For αἴτιον see on ver. 4. 

15. ἀλλ᾽ οὐδὲ Ἡρῴδης. Therefore the friendship between Herod 
and Pilate is hardly “a type of Judaism and Heathenism leagued 
together to crush Christianity.” Both were willing to set Jesus 
free. What we see here is, however, an anticipation of what not 
unfrequently happened during the first three centuries, viz. that 
Jewish mobs incited the heathen against the Christians. 

ἀνέπεμψεν yap αὐτὸν πρὸς ἡμᾶς. This reading agrees better with 
“No, nor yet Herod” than does “ For I sent you to him,” and the 
external evidence for it is decisive. 


For the text, SB K LMTTII and some cursives; for ἀνέπεμψα yap ὑμᾶς 
πρὸς αὐτόν, AD XI'AA. Versions are divided, Latt. against A2gyptt., while 
Syrr. including Syr-Sin. have the conflate, ‘‘ For I sent Him to him.” Wic. 
had a Lat. text such as Cod. Brix. mam remdsit eum ad nos, for he renders 
‘* For he hath sent Him again tous,” although Vulg. has nam remisi vos ad 
zllum. Some Latin authorities combine both readings. 


ἐστὶν πεπραγμένον atta. “Is done dy Him,” or “hath been 
done ὧν Him” (RV.). The former is perhaps better, as giving the 





XXIII. 15-19.] THE PASSION AND RESURRECTION 525 


result of the trial before Herod. The dat. indicates that what is 
done stands to the person’s credit; Win. xxxi. 10, p. 274: XXIV. 35 
is not parallel. ‘‘ Nothing worthy of death is done unto Him” 
(AV.) is scarcely sense. Cov. has “There is brought upon Him 
nothing that is worthy of death.” For the periphrastic perfect see 
Burton, § 84. 

16. παιδεύσας. He uses a light word to express the terrible 
fiagellatio, in order to excuse the injustice to his own conscience, 
and to hide his inconsistency from them. It is no punishment, 
but a chastisement to warn Him to be more circumspect in future. 
But the priests would see that a judge who was willing to inflict 
this on an innocent person could be induced by further pressure to 
inflict death. Scourging was sometimes fatal: Hor. Sa. 1, 2. 41; 
comp. i. 3. 119. Comp. Deut. xxii. 18. 


17. This verse is wanting in ABK LTT, Sah. a, while Ὁ, Syr-Cur. 
Syr-Sin. ith. insert it after ver. 19. It is a gloss based on Mt. xxvii. 15 
and Mk. xv. 6. Alf. urges that ἀνάγκην εἶχεν is an idiom in Lk.’s manner. 
But Lk. uses it only once (xiv. 18), as do also S. Paul (1 Cor. vii. 37) and 
S. Jude (3). Homceoteleuton (ANATKHN, ANEKPATON) might explain 
the omission in one family of witnesses; but against this is the widespread 
omission, and the fact that the gloss is inserted in two different places. The 
passage reads more naturally without the gloss than with it. 

18. ἀνέκραγον. We have the 1 aorist iv. 33, vill. 28; ΜΚ. i. 23, vi. 49: 
and in LXX both aorists are common. Here ADXT have ἀνέκραξαν, 
NBLT ἀνέκραγον. Here only in bibl. Grk. does πανπληθεί occur. 


Aipe τοῦτον. 2 medio tolle istum: Acts xxi. 36, xxii. 22; Mt. 
xxiv. 39; Jn. xix. 15: comp. Acts vill. 33. They are perhaps re- 
calling such passages as Deut. xvii. 7, xix. 19. 

ἀπόλυσον δὲ ἡμῖν. Nothing is known of this custom of releas- 
ing a prisoner at the Passover apart from the Gospels. Pilate says 
“ Ye have a custom” (Jn. xviii. 39), which is against the hypothesis 
that he originated it. The Herods may have done so in imitation 
of Roman customs. At the first recorded /ectisternium prisoners 
were released (Livy, v. 13. 7). 

Βαραββᾶν. “Son of Abba” (father). Other instances of the 
name are given by Lightfoot: Samuel Bar-Abba, Nathan Bar- 
Abba (Hor. Heb. Mt. xxvii. 16). But evidence is wanting that 
Abba was a proper name. On the remarkable reading “Jesus 
Barabbas” Mt. xxvii. 16, 17 see WH. ii. App. 19. 

19. διὰ στάσιν τινὰ γενομένην. Of Barabbas they might with 
some truth have said τοῦτον εὕραμεν διαστρέφοντα τὸ ἔθνος (ver. 2). 
Not that he had originated the στάσις, but that he had taken a 
conspicuous part in it. The στάσις was probably no popular move- 
ment, but some plundering disturbance. Jn. calls him simply “a 
robber,” and he may have been connected with the other two 
robbers who were crucified with Jesus. The rather awkward order 


526 THE GOSPEL ACCORDING TO 5. LUKE (XXIII. 19-23. 


of the words in the verse is perhaps to intimate that while the 
στάσις took place in the city the murder did not. 


On the rare form of periphrastic tense (jv with aor. part.), see Burton, 
§ 20. βληθείς is the reading of BLT, for which δὲ AD XT etc. have the 


more usual βεβλημ(μ)ένος : and while SNBLTX,fq have ἐν τῇ φυλακῇ, 
ADT Aetc. have the obvious correction els τὴν φυλακήν. 

Excepting Mk. xv. 7 and Heb. ix. 8, στάσις in N.T. is peculiar to Lk. 
(ver. 25; Acts xv. 2, xix. 40, xxiii. 7, 10, xxiv. 5). In LXX it represents 
several Hebrew words of different meaning. Syr-Sin. here has ‘‘ wicked 
deeds. 


20. That we should read δέ (δ ABDT, Latt. Boh. Sah.) and not οὖν 
(XT A Aetc.) after πάλιν is certain. That αὐτοῖς is to be added after προσ- 
εφώνησεν (N BLT, Latt. Boh. Sah. Syr-Cur. &th.) is also certain. But 
Lk. uses the verb absolutely, xiii. 12; Acts xxi. 40, Contrast vii. 32; Acts 
XXll. 2. 


21. ἐπεφώνουν. “Kept shouting at him”: clamabant(f), pro- 
clamabant (a), succlamabant (Vulg.). In N.T. the verb is peculiar ta 
Lk. (Acts xil. 22, xxi. 34, xxii. 24); but it is classical. According 
to all four Gospels the demand for crucifixion was not made until 
Pilate had proposed to release Jesus on account of the feast. Lk. 
and Jn. give the double cry, “ Crucify, crucify.” Mt. has oravpw 
θήτω, Mk. and Jn. σταύρωσον, Lk. σταύρου. 


We must read σταύρου, 2 pers. imper. act., and not σταυροῦ, mid. SB 
D F* have σταύρου (425), while AL PXT etc. have σταύρωσον (oés}; but 
U 157, abefff,1 Arm. Aeth. omit the second ‘‘ Crucify.” 


22, Ti yap κακὸν ἐποίησεν; So in all three. The yap means 
“Impossible ; for what evil hath this man done?” This is well 
represented by the idiomatic ‘‘ Why,” which we owe to the Vulg. 
Quid enim, through Rhem. Cov. has “ What evil zen,” etc. The 
τρίτον refers to vv. 4 and 14. 

οὐδὲν αἴτιον θανάτου. The θανάτου is a qualification added after 
the failure of the mission to Herod (ver. 15). Previously it was 
οὐδὲν αἴτιον without limitation (vv. 4, 14). In his weakness Pilate 
begins to admit, ‘Well, perhaps He may be guilty of something: 
but He is not guilty of a capital offence.” He began by saying 
that Herod had not found Him worthy of death. Now he says 
the same himself. In each case the proposal is the same,—zat- 
devas ἀπολύσω (VU. 16, 22). 

23. ἐπέκειντο φ. μ. αἰτούμενοι. Comp. μᾶλλον ἐπέκειτο ἀξιὼν. 
μᾶλλον ἐπέκειντο βλασφημοῦντες (Jos. Ant. xviil. 6. ὍΣ ΧΧ. 520g 
With φωναῖς μεγάλαις comp. 1, 42, 1V. 33, Vill. 28, XVil. 15, etc. 

κατίσχυον. Comp. xxl. 36: “they prevailed,” but not until 
Pilate had tried whether the παιδεύειν would satisfy them (Jn. 
xix. 1). Mt. and Mk. connect the scourging with the cruci 
fixion, because it usually preceded this punishment in Roman 














XXIII. 23-26.] THE PASSION AND RESURRECTION 527 


law.1 It is extremely unlikely that Pilate allowed the scourging 
to be repeated. He merely separated it from the crucifixion in 
the hope that the latter would not be required. Note the 
impressive repetition of φωναί, 

24. ἐπέκρινεν. ‘He gave sentence”; 2 Mac. iv. 47?; 3 Mac. 
iv. 2. Here only in N.T., but classical. For τὸ αἴτημα comp. 
Phil. iv. 6. 

25. ἀπέλυσεν. . . παρέδωκεν. This tragic contrast is in all 
three ; and all four use παρέδωκεν of the final surrender. Comp. 
Acts ili. 14, and note the contrast between these aorists and the 
imperfect ῃτοῦντο, “kept demanding.” Both the repetition of 
τὸν διὰ στάσιν, κιτιλ. and the addition of τῷ θελήματι αὐτῶν are 
peculiar to Lk. The writer thus emphasizes the enormity of the 
transaction. In the Gosfe/ of Peter Herod is present at this point 
and gives the sentence. He does not wash his hands, and the 
blame is transferred to him and the Jews. So also in the Acta 
Pilati (B. x.) it is the Jews who hastily execute the sentence, as 
soon as Pilate has pronounced it. Comp. Justin (Z7y. cviii.) ὃν 
σταυρωσάντων ἡμῶν. See Hastings, 7)... 1. p. 245. 

26-82. § The Road to Calvary, Simon the Cyrenian, and the 
Daughters of Jerusalem. With the exception of ver. 26, the whole 
of this is peculiar to Lk. In ver. 26 his wording is closer to Mk. 
xv. 21 than to Mt. xxvii. 32. 

26. Κυρηναῖον. Josephus tells of the origin of the Jewish 
colony in Cyrene (4fvon. 11. 4), and quotes Strabo respecting it 
(Ant¢. xiv. 7. 2): this gives us important information respecting 
that branch of the Dispersion. Comp. Avé. xvi. 6. 1,5; 1 Mac. 
xv. 23; 2 Mac. ii. 23. That Cyrene was the chief city of the 
district, which is the modern Tripoli, is shown by the name 
Cyrenaica and by Acts ii. το. For the literature of the subject 
see D.B.2 i. p. 688. This Simon may have been a member of the 
Cyrenian synagogue at Jerusalem (Acts vi. 9). It has been pro- 
posed to identify him with “Symeon that was called Niger,” who 
is mentioned in company with “ Lucius of Cyrene” (Acts xiii. 1). 
But Simon or Symeon was one of the commonest of names; and 
Lk. would probably have given the same designation in both 
books, if he had meant the same person. If the Rufus of Rom. 
xvi. 13 is the Rufus of Mk. xv. 21, then the wife of Simon of 
Cyrene was well known to S. Paul. 

ἐρχόμενον ἀπ᾿ ἀγροῦ. Mk. has the same. He might be taking 
“(ἃ sabbath day’s journey ”; so that this is no proof as to the date. 
But he would not be likely to be coming in from the country on 
such a sabbatical day as Nisan 15. 

1Jos. B. J. ii. 14. 9, v. 11. 13 Livy, xxii. 13. 6, xxxiil. 36. 3; Cic. Za Verr. 
v. 62. 162. Capital punishment of any kind was generally, according to Roman 
cestom, preceded by beating. 


$28 THE GOSPEL ACCORDING TO 5. LUKE | XXIII. 26-28. 


The gen. of TR. following APT A εἰς. (Σίμωνός τινος Κυρηναίου) is prob- 
ably a grammatical correction. 


ἐπέθηκαν αὐτῷ τὸν σταυρόν. His being a provincial may have 
made them more ready to make free with him. Perhaps it was 
only the cross-beam (fatibu/um) which he carried; and if he 
carried both pieces, they would not be fastened together as finally 
erected. On the shape of the cross see Justin, Z7y. xci.; 1 Afol. 
ἵν. ‘Tren, ‘tt “24. 4: Vert. Adv. ‘Jud. x; Ad. Vat. xa. aoe 
Schaff’s Herzog, art. “Cross”; Kraus, RealEnc. d. Chr. Alt, i. 
p. 225. At first Jesus carried it Himself (Jn. xix. 17), according 
to the usual custom, ἕκαστος τῶν κακούργων ἐκφέρει τὸν ἑαυτοῦ 
σταυρόν (Plutarch, De Sera Num. Vind. ix. p. 554 B), as indicated by 
the word furcifer: but He was physically unable to continue to do 
so. Indeed it has been inferred from φέρουσιν αὐτόν (Mk. xv. 22) 
that at length He was unable even to walk, and was therefore 
carried to Golgotha: but comp. Mk. i. 32, vil. 32, vill. 22, ix. 19. 
On the other hand Lange interprets φέρειν ὄπισθεν as meaning 
that Simon carried the lower end, while the top was still carried 
by Jesus. But this is not in harmony with ἵνα ἄρῃ τὸν σταυρὸν 
αὐτοῦ (Mt. Mk.). Syr-Sin. here has, “that he might bear the 
cross and follow Jesus.” See Hastings, D.B. i. p. 529. 


The Basilidian Gnostics taught that Simon was crucified in the place of 
Jesus, being transformed by Jesus to look like Him, while Jesus in the form of 
Simon stood by and laughed at His enemies: and it was for this reason that 
they disparaged martyrdom, as being an honour paid, not to Christ, but to 
Simon the Cyrenian. See Photius, 426/. cxiv. 292. Irenzeus (i. 24. 4) wrongly 
attributes this doctrine to Basilides himself, who was not docetic, but made 
the sufferings of Jesus an essential part of his system. Contrast Hippol. 
Refut. vii. 15. The Mahometans teach a similar doctrine ; that God deceived 
the Jews and caused them to crucify a spy, or an emissary of Judas, or Judas 
himself, in mistake for Jesus. See Sale’s Koran, pp. 38, 70, Chandos ed. 


27. γυναικῶν at ἐκόπτοντο. This incident is in place in the 
“Gospel of Womanhood” (i. 39-56, il. 36-38, vil. 11-15, 37-50, 
viii. I-3, x. 38-42, ΧΙ. 27, xill. 11-16). These are probably not 
the women who had ministered to Him previously (viii. 1-3), but 
sympathizers from the city. Comp. Zech. xii. 10-14. In the 
Gospels there is no instance of a woman being hostile to Christ. 
For ἐκόπτοντο comp. viii. 52 and Mt. xi. 17. 


The καί after αἵ---““ which also bewailed” (AV.)—must be omitted upon 
decisive evidence: A BC* D LX, Boh. Sah. Vulg. ete. 


28. στραφεὶς πρὸς αὐτάς. As they were following Him, this 
would hardly have been possible, if He was still carrying the cross : 
comp. Vii. 9, 44, ix. 55, x. 23. For “daughter of” = “inhabitant of” 
comp. Is. xxxvii. 22; Zeph. ili. 14; Jer. xlvi. 19; Ezek. xvi. 46. 

μὴ κλαίετε ἐπ᾽ ἐμέ᾽ πλὴν ἐφ᾽ ἑαυτὰς κλαίετε. Comp. Judg. 














7 ie 


XXITI. 28-31. ] THE PASSION AND RESURRECTION 529 


xi. 37, 38. Note the chiasmus, making the contrast between ἐμέ 
and ἑαυτάς very emphatic. His sufferings will be short, and are 
the road to glory: theirs will be prolonged, and will end in shame 
and destruction. Christ is not rebuking mere sentimentality or 
sympathetic emotion, as if the meaning were that they ought to 
lament their own sins rather than His sufferings. The form of 
command is similar to that in x. 20. They are not wrong in 
weeping for Him: nevertheless there is something else for which 
they may weep with far greater reason. That for which He wept 
(xix. 41-44) may rightly move them to tears,—the thought that a 
judgment which might have been averted must now take its 
course. For the legend of Veronica see D. of Chr. Biog. iv. 


p. 1107. 


Comp. an eloquent passage in a lecture on the relation of Art to Religion 
by Ruskin, in which he contrasts the barren emotion produced by realistic 
representations of the past agonies of Christ with sympathetic realization of the 
present miseries of mankind (Lectures on Art, Oxford, 1870, ὃ 57, p. 54). 


29. ἔρχονται ἡμέραι. ‘‘ Days are coming”: comp. Heb. viii. 8; 
Jer. vii. 32, ix. 25, xvi. 14, xix. 6, xxiil. 5, 7, etc. In all these cases 
ἰδού precedes ἔρχονται. In Lk. the fut. is more common: Ψ. 35, 
xvii. 22, xix. 43, xxi. 6. Here the nom. to ἐροῦσιν is not τὰ τέκνα 
ὑμῶν, but “ people, the world in general”: man wird sagen. 

Μακάριαι αἱ στεῖραι. As a rule childless women are com- 
miserated or despised (i. 25, 36), but in these dreadful times they 
will be congratulated. Comp. Eur. Androm. 395; At. 882; Tac. 
Ann. ii. 75.1. See oni. 24. 

80. τότε ἄρξονται. The nom. is the same as to épovow,—the 
population generally, not the women only; and the τότε means 
simply ἐν ἐκείναις tats ἡμέραις. The wish is that the mountains 
may fall on them and £:// them, not hide and froéect them. Death 
is preferable to such terror and misery. So also in the original 
passage Hos. x. 8; comp. Rev. vi. 6, and contrast Is. il. 19. 

81. ὅτι εἰ ἐν τῷ ὑγρῷ ξύλῳ This is not a continuation of the 
cry of despair, but gives the reason for predicting such things. 
“These horrors will certainly come, Jecause,” etc. In Syr-Sin. the 
ὅτι is omitted: “ Who do these things in the moist tree, what shall 
they do in the dry?” Proverbs of similar import are found in 
various languages, and are capable of many applications: comp. 
Prov. xi. 31; 1 Pet. iv. 17,18. This saying is an argument ὦ 
fortiori, and it may be easily applied in more than one sense here. 
(1) If the Romans treat Me, whom they admit to be innocent, in 
this manner, how will they treat those who are rebellious and 
guilty? (2) If the Jews deal thus with One who has come to save 
them, what treatment shall they receive themselves for destroying 
Ilim? (3) If they behave thus before their cup of wickedness is 


34 


530 THE GOSPEL ACCORDING TO ὃ. LUKE [XXITII. 381-33. 


full, what will they commit when it overflows? The use of ξύλον, 
lignum, for a tree as well as for timber is late Greek (Gen. i. 29, 
ii. 9, iii. 1; Is. xiv. 8; Ps. i. 3). In Ezek. xxi. 3 [xx. 47] we have 
ξύλον χλωρόν and ξύλον ξηρόν combined; but otherwise there 
is no parallel. 


For the delib. subjunct. γένηται comp. Mt. xxvi. 54, and “Quo ἐγώ, τί 
πάθω; τί νύ μοι μήκιστα γένηται; (Hom. Od. v. 465). See Burton, § 169. 


82. ἕτεροι κακοῦργοι δύο. This is the order of τὲ B and Aegyptt., 
which has been corrected to ἕτεροι δύο κακοῦργοι, to avoid the 
implication that Jesus was a κακοῦργος. With a similar object 
Syr-Sin. with Codd. Colb. and Palat. omits ἕτεροι, and perhaps 
the omission of καί before ἕτεροι (Syr-Cur. b) is due to the same 
cause. Yet the implication is not necessary. We may retain the 
order of καὶ B and translate, ‘‘ others, viz. two malefactors ” ; or, ‘‘ two 
very different malefactors.” In the latter case κακοῦργος is used of 
Jesus with irony against those who treated Him as such: ἐν τοῖς 
ἀνόμοις ἐλογίσθη (Is. lili. 12). But it is perhaps best to regard it 
as what Field calls “a negligent construction” not likely to be 
misunderstood. In that case the AV. is courageously accurate 
with ‘two other malefactors”: for the comma after ‘‘other” is 
a later insertion of the printers ; it is not found in the edition of 
1611. These two κακοῦργοι were bandits (Mt. xxvii. 38, 44; Mk. 
xv. 27). The hierarchy perhaps contrived that they should be 
crucified with Jesus in order to suggest similarity of crime. In 
the persecutions, Christians were sometimes treated in this way. 
Comp. πολλάκις ἅμα κακούργοις ἐμπομπεύσας τῷ σταδίῳ (Eus. Mart. 
Pal. wing): 


Note the characteristic σύν, and for ἀναιρεθῆναι see on xxii. 2. 

The Latin Versions render κακοῦργοι J/atrones (abef ff, 1), malignz (4), 
rez (c), neguam (Vulg.), te which are added the names of the robbers, /oathas 
et Maggatras (1). Similarly in Mk. xv. 27 we have names added, Zoathar et 
Chammatha (c), and in Mt. xxvii. 38, Zoathan et Camma. See on ver. 3}. 


33-38. The Crucifixion. The narrative is substantially ‘he 
same as Mt. xxvii. 33-44 and Mk. xv. 22-32; but it has inde- 
pendent features. 

33. τόπον. This word is used by all three. The precise place 
is still a matter of controversy, and must remain so until excava- 
tion has determined the position of the old walls, outside which it 
certainly was. See MacColl, Contemp. Rev., Feb. 1893, pp. 
167-188 ; D.B.2 1. pp. 1205, 1652-1657. 

τὸν καλούμενον Kpaviov. See on vi. 15. It was so called on 
account of its shape, not because skulls were lying there unburied, 
which would have outraged Jewish feeling. Lk. omits the Hebrew 
name Golgotha (Mt. xxvii. 33; Mk. xv. 22; Jn. xix. 17), which 
would have conveyed no meaning to Greek readers, as he has 





-----.--οὑ------ -τοτΞ oa a 








XXIII. 33, 34a.] THE PASSION AND RESURRECTION 531 


already omitted (without Greek equivalent) Gethsemane and 
Gabbatha. It is from the Latin (locum gui vocatur Calvariz) that 
the word “Calvary” has come into all English Versions prior to 
RV., which has, “the place which is called The Skull.” 


The ancient explanation that the place was thus called because of the skull 
of Adam, who was buried there by Noah after the Flood, is rejected by Jerome 
(on Mt. xxvii., Migne, xxvi. 209), as zxterpretatio mulcens aurem popult, nec 
tamen vera. But he wrongly adopts the view that it was a place in which 
truncantur capita damnata, a view which even Fritzsche (on Mt. xxvii. 33) has 
defended. No such place has ever existed in the East, least of all at Jerusalem: 
and such a place would be styled κρανίων τόπος not κρανίου. A rocky protrusion, 
resembling a skull in form, is no doubt the meaning. Thus Cyril of Jerusalem 
speaks of it as ‘‘rising on high and showing itself to this day, and displaying 
even τε how because of Christ the rocks were then riven” (Catech. Lect. 
xiii. 39). 

For the attractive Adam legend compare Ambrose, ad loc.: Congruebat 
guippe ut tht vite nostra primitia locarentur, ubt fuerant mortis exordia 
(Migne, xv. 1852). Chrys. and Euthym. do not go beyond ¢radition (φασί 
tives), which they do not expressly accept. See Tisch. app. crit. ad Jn. xix. 17. 


ἐσταύρωσαν αὐτόν. It will always remain disputable whether 
our Lord’s feet were nailed as well as His hands. Jn. xx. 25-27 
proves that His hands were nailed: but it is not cerfaim that Lk. 
xxlv. 39 has any reference to the nails. In the Gospel of Peter, 
before the burial, nails are taken from the hands only. Ewald 
refers to the Zeitschrift fiir die Kunde des Morgenlandes, i. 20, for 
evidence that in Palestine the medizeval tradition limited the 
nailing to the hands; but this is less probable. 


ὃν μὲν. . . ὃν dé... For this late use of the relative comp. Mt. 
ΣΕ 15. ΧΕΙ ΧΑ 15/51 Cor. xi. 205 2 Tim. i. 20; Rom. 1x. 21: 


34a. As in the cases of xxii. 190, 20 and of 43, 44, we have to consider 
whether this passage is part of the original text. For the evidence see the 
additional note at the end of the chapter. ‘‘ Few verses of the Gospels bear in 
themselves a surer witness to the truth of what they record than this first of the 
Words from the Cross: but it need not therefore have belonged originally to 
the book in which it is now included. We cannot doubt that it comes from an 
extraneous source. Nevertheless, like xxii. 43f.; Mt. xvi. 2f., it has ex- 
ceptional claims to be permanently retained, with the necessary safeguards, in 
its accustomed place” (WH. ii. App. p. 68). 


ὃ δὲ Ἰησοῦς ἔλεγεν. The δέ and the imperf. refer back ta 
ἐσταύρωσαν αὐτόν : while they crucified Him, He in contrast to 
them was saying. 

ἄφες αὐτοῖς. This cannot refer to the Roman soldiers, who 
were doing no more than their duty in executing a sentence which 
had been pronounced by competent authority. It was the Jews, 
and especially the Jewish hierarchy, who were responsible for 
what was being done: and but for the pressure which they had 
put upon him, even Pilate would have remained guiltless in this 
matter. What follows shows that the petition refers to the act of 


§32 THE GOSPEL ACCORDING TO 5. LUKE [XXIII. 34a, 88. 


crucifixion, not to their sins generally. In this way He ‘made 
intercession for the transgressors” (Is. 11]. 12); where, however, 
LXX has διὰ τὰς ἀνομίας αὐτῶν παρεδόθη. 

οὐ γὰρ οἴδασιν τί ποιοῦσιν. ‘This was true even of the rulers 
(Acts iil. 17), still more of the people, and most of all of Pilate. 
Their ignorance of what they were doing in crucifying the Christ 
mitigates their guilt. Comp. xii. 48, and ποιοῦσιν in ver. 31: also 
the use of the words attributed to James the Just at his martyrdom 
(Hegesip. ap: Eus, 7. 2. ii. 23. 16). 

840. Διαμεριζόμενοι. . . κλῆρον. The wording is very similar 
in all three, and is influenced by Ps. xxii. 19, which Jn. (xix. 24) 
quotes verbatim from LXX. Some texts wrongly insert the 
quotation Mt. xxvii. 35; but the Synoptists use the wording of 
the Psalm without directly quoting it. Jn. tells us that it was a 
quaternion of soldiers (comp. Acts xii. 4) who were carrying out 
the procurator’s sentence, and thus came to share the clothes as 
their perquisite. And Jn. distinguishes, as does the Heb. of Ps. 
xxll. 19, although LXX and the Synoptists do not, between the 
upper and under garments. ‘This dividing of the clothes is one 
more detail in the treatment of Christ as a criminal, and a criminal 
whose career was closed. 

The sing. κλῆρον (§ BC DL, bed Aeth.) has been altered in some texts 


to κλήρους (A X, aefff, Vulg. codd. plur. Syr-Sin.) to harmonize with usage, 
¢.g. 1 Chron. xxv. 8, xxvi. 13, 14; Neh. x. 34, xi. I, etc. 


35. θεωρῶν. ἐξεμυκτήριζον. Both words are from Ps. xxii. 8: 
πάντες οἱ θεωροῦντές pe ἐξεμυκτήρισάν με. Mt. and Mk. use other 
words ; but they add, what Lk. omits, the fulfilment of ἐκίνησαν 
κεφαλήν. Lk. marks clearly four kinds of ill-treatment which 
Jesus received. The people ἱστήκει θεωρῶν, the rulers ἐξεμυκ- 
τήριζον, the soldiers ἐνέπαιξαν, and the robber ἐβλασφήμει. They 
form a sort of climax. The θεωρῶν implies vulgar curiosity, 
staring as at a spectacle (comp. ver. 48): for ἐκμυκτηρίζω comp. 
xvi. 14, where, as here, Cod. Bezae has subsannabant. For the 
form ἱστήκει See ON Ver. 10. 

Αλλους ἔσωσεν. ‘This sarcasm is preserved in all three 
narratives, but Lk. alone gives the contemptuous otros and 6 
ἐκλεκτός. Comp. ix. 35. Jesus was elected from all eternity to 
fulfil all these things. Comp. “ποεῖ, xl. 5. 

WH. and RV. put a comma after τοῦ Θεοῦ, which belongs to ὁ Χριστός, not 
to ὁ ἐκλεκτός. TR., following A C*Q XT etc., places 6 before τοῦ Θεοῦ, while 
C*, ff, have ὁ ἐκλεκτός before τοῦ Θεοῦ. Syr-Sin. supports this combination. 
D has εἰ υἱὸς εἶ τοῦ Θεοῦ εἰ Χριστὸς ef ὁ ἐκλεκτός, sz filius es det si christus es 
electus ; and the insertion of υἱός is found in other texts. 

The σὺν αὐτοῖς after ἄρχοντες (AT ATI, f Vulg. Syr-Sin.) is an insertion 
to harmonize with Mt. and Mk, 


36, 37. This mockery by the soldiers is peculiar to Lk. 


XXIII. 35-38.] THE PASSION AND RESURRECTION 533 


Apparently it was the hierarchy who took the initiative. They 
told the King of Israel to come down from the cross ; the soldiers 
told the King of the Jews to save Himself. Note the change of 
tense (ἐξεμυκτήριζον, ἐνέπαιξαν), which implies that the soldiers 
were less persistent in their derision than the rulers. The reading 
ἐνέπαιζον (A C D Q etc.) has all the look of a correction. 

36. ὄξος προσφέροντες. Offering some of their sour wine or 205, 
which the Evangelists call ὄξος, perhaps in connexion with ἐπότισάν 
με ὄξος (Ps. lxvili. 22). Probably they could not have reached 
His lips with a vessel held in the hand; otherwise the sponge 
would not have been placed on a stalk, however short (Jn. xix. 29): 
but there is no reason for supposing that Christ’s feet were on a 
level with the heads of the spectators, as pictures sometimes 
represent. Syr-Sin. omits the words. 


Comp. the words which legend has put into the mouth of His Mother at 
the cross: κλῖνον σταυρέ, ἵνα περιλαβοῦσα τὸν υἱόν μον καταφιλήσω τὸν ἐμὸν 
υἱόν (Acta Pilati, B. x.). 


38. ἦν δὲ καὶ ἐπιγραφὴ ἐπ᾽ αὐτῷ For ἐπιγραφή Mt. has τ. 
αἰτίαν αὐτοῦ, ΜΚ. ἡ ἐπιγραφὴ τῆς αἰτίας αὐτοῦ, Jn. τίτλον. Thus 
Mk. again has the whole expression of which Mt. and Lk. have 
each a part: comp. iv. 40, v. 13, xxll. 34. The name and crime 
of the person executed was sometimes hung round his neck as he 
went to the place of crucifixion and then fastened to the cross. 
The καί suggests that this inscription was an additional mockery. 


The wording differs in all four Gospels, and perhaps it varied in the 
three languages. It was directed against the hierarchy rather than against 
Jesus. All four variations contain the offensive words ‘‘ The King of the 
Jews” (Jn. xix. 21). But Lk. regards it as an insult to Jesus. In the 
Gospel of Peter the wording is ‘‘ This is the King of /srae/,” just as at the 
mock homage the address is “" Judge righteously, O King of /srae/.” 

The words γράμμασιν Ἑλληνικοῖς καὶ Ῥωμαικοῖς καὶ EBpackots are almost 
certainly a gloss from Jn. xix. They are omitted in %°2BC* L, Syr-Cur. 
Syr-Sin. Boh. Sah., and by the best editors. The authorities which insert 
the words differ as to the order of the languages and as to the introductory 
words γεγραμμένη or ἐπιγεγραμμένη, ἐπ᾽ αὐτῷ or ἐπ᾽ αὐτῷ γεγραμμένη. The 
omission of the statement, if it were genuine, would be unintelligible. Comp. 
Jos. Ant. xiv. 10.2; B. J. vi. 2. 4, v. 5. 2. In the inscription itself the 
order of ἐξ BL, ὁ Bac. τῶν ᾽Ἴ. οὗτος, is to be preferred. D has the same, 
adding ἐστιν after οὗτος, rex Judxorum hic est, Contrast Eus. 1.2. v. 1. 44. 


39-43. § The Two Robbers. Mt. (xxvii. 44) and Mk. (xv. 32) 
merely state that those who were crucified with Him reproached 
Him. 


Harmonists suggest that during the first hour both robbers reviled Jesus, 
and that one of them (who may have heard Jesus preach in Galilee) afterwards 
changed his attitude and rebuked his comrade. So Origen, Chrysostom, Jerome, 
Theophylact, Euthymius, on Mt. xxvii. But Cyril of Jerusalem, Ambrose, and 
Augustine confine the reviling to one robber, who in Mt. and Mk. is spoken of 
in the plur. by syecdoche. See Maldonatus on Mt. xxvii. 44: with Suarez he 


534 THE GOSPEL ACCORDING TO 5. LUKE [XXIII 39-42, 


adopts the latter view. Or they insist upon the difference between ὠνείδεζον, 
which Mt. and Mk. use of the two robbers, and ἐβλασφήμει, which Lk. uses of 
one of them. Both bandits reproached Jesus (perhaps for not having helped 
them in their revolt against existing conditions of society); but only one of 
them razled upon Him. It is much simpler to suppose that Mt. and Mk. 
regard the two λῃσταί as a class, to which the conduct of either of them may be 
attributed. Christ’s conversation with the penitent robber would not be heard 
by many. The constant reviling (imperf.) of the other would be much more 
widely known. That ὀνειδίζω may mean much the same as βλασφημέω is seen 
from vi. 22; Rom. xv. 3; I Pet. iv. 14. The two verbs are combined 2 Kings 
xix. 22, and seem to be synonymous. Mt. and Mk. would hardly have omitted 
the incident of the penitent robber, if they had known it; but here Lk. once 
more has other sources of information. The incident would have special interest 
for him as illustrating the doctrine that salvation is open to all. 

In the Arabic Gospel of the Infancy (xxiii.) the names of the two robbers are 
given as Titus and Dumachus, Titus bribes Dumachus to release the Holy 
Family, whom they had captured. In the Greek form of the Gospel of 
Nicodemus (Acta Pilati x.) the penitent malefactor is Dysmas, and the other is 
nameless. In the Latin form (Gesta Pilati x.) the two are Dismas and Gestas. 
See small] print note on ver. 32. 


89. Εἷς δὲ τῶν κρεμασθέντων. When used of hanging on a cross 
or gibbet ἐπὶ ξύλου is commonly added (Acts v. 30, x. 39; Gal. 
1π| 13; Gen: ‘xl; 19, 22; Deut. cd. 22,23; etc.) bot ercmeee 
context is sufficient. 

Οὐχὶ ot εἶ This is the true reading (δ ΒΟΥ, and most 
Versions, including Syr-Sin.) rather than Ei σὺ εἴ (ΑὉ RX ete. 
cfq Vulg.). ‘Art thou not” is a more bitter taunt than “If thou 
art.” 

D de omit the utterance, and | substitutes guz destruebas templum et in 
tribus diebus rexdificabas tllum, saluum te fac nunc et descende de cruce. 


40. Οὐδὲ φοβῇ σὺ τὸν Θεόν. The οὐδέ cannot be taken with 
either σύ (De W. Nosg.) or τὸν Θεόν (Pesh.), but only with φοβῇ. 
“Dost thou not even feav,” to say nothing of penitent submission 
(Schanz). ‘Dost not even thou fear” would be οὐδὲ od φοβῇ ; 
Vulg. Weque tu times, Beza Ne tu quidem times, and Godet £¢ tot non 
plus, tu ne crains donc point, are all inaccurate. The meaning is, 
“You and He will soon have to appear before God. Does not 
even fear restrain you from adding to your sins; whereas He has 
nothing to answer for.” 

41. οὐδὲν ἄτοπον. A meiosis: “nothing unbecoming,” still 
less anything criminal ; Acts xxv. 5; Job xxvii. 6, xxxiv. 12, XXxXV. 13; 
Prov. xxiv. 55; 2 Mac. xiv. 23. 

D has οὐδὲν πονηρὸν ἔπραξεν and then adds a characteristic amplification : 
καὶ στραφεὶς πρὸς τὸν κύριον εἶπεν αὐτῷ λινήσθητί μου ἐν τῇ ἡμέρᾳ τῆς ἐλεύσεώς 
σου. ἀποκριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπεν αὐτῷ τῷ επλησοντι (9) Θάρσει, σήμερον 


μετ᾽ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ. Respondens autem Jesus dixit gut objurgabat 
animegquior esto, hodie mecum eris in paradiso, See on ver. 53 and vi. 5. 


42. Ἰησοῦ, μνήσθητί pou. “Jesus, remember me.” ‘The 
insertion of κύριε (A R X Δ etc. and most Versions) was made 








XXITI. 42, 43. | THE PASSION AND RESURRECTION 535 


because Ἰησοῦ was mistaken for the dat. after ἔλεγεν: dicebat ad 
Jesum, Domine, memento mei (Vulg.). So also Syr-Sin. Comp. 
ἀλλὰ μνήσθητί pov διὰ σεαυτοῦ ὅταν εὖ σοι γένηται (Gen. xl. 14). 
The robber knew that he had only a few hours to live, and there- 
fore this prayer implies a belief in a future state in which Jesus is 
to receive him in His Kingdom. Possibly he believed that Christ 
would raise him from the dead. In any case his faith in one who 
is crucified with him is very remarkable. Some saw Jesus raise 
the dead, and did not believe. The robber sees Him being put to 
death, and yet believes. Contempserunt Judet mortuos suscitan- 
tem: non contempsit latro secum in cruce pendentem (Aug. Serm. 
xxili, 3). D again amplifies with στραφεὶς πρὸς τ. κύριον. 

ἐν τῇ βασιλείᾳ σου. ‘This is perhaps the best supported read- 
ing: comp. Mt. xvi. 28, xxv. 21. It means “when Thou comest 
in the glory and power of Thy Kingdom”: whereas εἰς τὴν 
βασιλείαν σου (BL, Vulg., Hil. Ambr.) would mean “ comest 7/0 
Thy Kingdom.” ‘The former refers to Christ’s return in glory, the 
iatter to His return to the Father through death. ‘The alteration 
of ἐν into eis as more appropriate to ἔλθῃς seems more probable 
than the converse. ‘That the robber had heard what is recorded 
Jn. xvili. 36, 37 is possible, but not probable. He believes that 
Jesus is the Messiah, and he knows that the Messiah is to have a 
kingdom. It is all but certain that the robber was a Jew. This 
is antecedently probable ; and to a heathen the word “ paradise” 
would hardly have been intelligible. 


There is no reason for supposing that the robber felt the need of obtaining 
forgiveness from the Messiah. To the Jew death is an expiation for sin. 
{n the ‘‘ Confession on a Death Bed” in the Authorized Daily Prayer Book of 
the United Hebrew Congregations we have, ‘‘O may my death be an atonement 
for all my sins, iniquities, and transgressions, of which I have been guilty 


against Thee” (p. 317). 


43. ᾿Αμήν σοι λέγω. As usual, this introduces something of 
special importance, or beyond expectation: iv. 24, ΧΙ]. 37, Xvill. 17, 
29, xxi. 32. BC*L have this order; others the common ᾿Αμὴν 
λέγω σοι. 

σήμερον. To take this with λέγω robs it of almost all its force. 
When taken with what follows it is full of meaning. Jesus knows 
that both He and the robber will die that day, and He grants him 
more than he had asked or expected. Uverior est gratia quam 
precatio. Ile enim rogabat ut memor esset sut Dominus cum venisset 
in regnum suum: Dominus autem ait tli: Amen, amen dico tibi: 
Hodie mecum eris in paradiso. Ubi Christus, ibi vita, bi regnum 
(Ambr. ad Zoc.). 

pet ἐμοῦ ἔσῃ. Not merely in My company (σὺν ἐμοί), but 
sharing with Me. The promise implies the continuance of con- 
sciousness after death. If the dead are unconscious, the assurance 


536 TIIE GOSPEL ACCORDING TO S. LUKE [XXIII. 48, 44. 


to the robber that he will be with Christ after death would be 
empty of consolation. 

ἐν τῷ παραδείσῳ. The word, said to be of Persian origin, is 
used in various senses in Scripture: 1. “‘a park or pleasure- 
ground” (Neh. ii. 8; Cant. iv. 13; Eccl. ii. 5); 2. “the garden of 
Eden ” (Gen. ii. 8-10, 15, 16, ili. 1-3, 8-10, etc.) ; 3. “ Abraham’s 
Bosom,” 2.6. the resting-place of the souls of the just until the 
resurrection (the meaning here); 4. ‘‘a region in heaven,” perhaps 
identical with “the third heaven” (2 Cor. xii. 4). It is doubtful 
whether ὁ παράδεισος τοῦ Θεοῦ (Rev. il. 7) is the same as 3 or 4, 
or is yet a fifth use. By His use of the word, Jesus neither con- 
firms nor corrects Jewish beliefs on the subject. He assures the 
penitent that He will do far more than remember him at some 
unknown time in the future: this very day He will have him in 
His company in a place of security and bliss. See Wetst. 


Epiphanius (317, 347) states that Marcion omitted this promise of Christ 
to the robber. 

Origen sometimes adds τοῦ Θεοῦ to παραδείσῳ : elr add patrzs, Syr-Cur. 
substitutes zz horto Eden. See Deissmann, Bzble Studtes, p. 148. 


44-49. The Death. In substance, and sometimes in wording, 
Lk. is the same as Mt. xxvii. 45-56 and Mk. xv. 33-41. But 
the words recorded in ver. 46 are peculiar to this Gospel, and 
once more (comp. vv. 27-32) are among the most precious details 
in the history of the Passion. 

44, ἤδη ὡσεί dpa ἕκτη. This is Lk.’s first note as to the time 
of day (xxii. 66), and he qualifies it with his favourite ὡσεί (iil. 23, 
ix. 14, 28, xxii. 41, 59, xxiv. 11). In days in which there were no 
clocks, and on a day on which the darkness and the earthquake 
caused so much disturbance of the ordinary signs of the hour, 
very large margin for inaccuracy may be covered by ὡσεί. All 
three Synoptists give the sixth hour, ze. about noon, as the time 
when the darkness began ; while Mk. (xv. 25) gives the third hour 
as the time of the Crucifixion. On the apparent discrepancy be- 
tween these statements and Jn. xix. 14 see Ramsay in the Expositor 
for March 1893 and June 1896. The ἤδη is in B C* L, Boh. 

ἐφ᾽ ὅλην τὴν γῆν. “Over the whole /azd” (Orig. Luth. Calv. 
Bez. Mald. Nosg. Schanz, Hahn, Tyn. Cov. Gen. RV.), rather than 
“over all the earth” (Euthym. Beng. De W. Mey. Godet, AV.). 
For “land” comp: iv. 25, xxi. 23: for “earth” x0. 35 ; Actsae 
The Gospel of Peter has ἦν δὲ μεσημβρία καὶ σκότος κατέσχε πᾶσαν 
τὴν Ιουδαίαν, where, as here, the time of day and the darkness are 
co-ordinate (καί, not ὅτε) : Win. lili. 3, p. 543. 

These exceptional phenomena, as Godet points out, may be attributed either 
to a supernatural cause or to a providential coincidence. On ne peut mécon- 


naitre une relation profonde, dun coté, entre Vhomme et la nature, de Pautre, 
entre Phumanité et Christ. The sympathy of nature with the sufferings of the 





XXIII. 44, 45.] THE PASSION AND RESURRECTION 537 


Son of God is what seems to be indicated in all three accounts, which are here 


almost verbally the same; and possibly the Evangelists believed the darkness 
to have enveloped the whole earth. 


45. τοῦ ἡλίου ἐκλείποντος. The reading is doubtful; but this 
is probably correct, although ἐκλιπόντος may possibly be correct. 
“The sun failing,” or “the sun having failed,” is the meaning: 
and we must leave it doubtful whether Lk. supposes that there 
was an eclipse (which is impossible at full moon), or uses ἐκλείπειν 
in its originally vague sense of “fail.” The latter is probable. 
Neither in LXX nor elsewhere in N.T. is ἐκλείπω used of the sun. 
The fact that it might mean an eclipse, and that an eclipse was 
known to be impossible, would tempt copyists to substitute a 
phrase that would be free from objection; whereas no one would 
want to change ἐσκοτίσθη ὃ ἥλιος. The Gospel of Peter states that 
“many went about with lamps, supposing it is night,” and that the 
darkness lasted until Jesus was taken from the cross, when the 
earthquake took place: ‘then the sun shone out, and it was 
found to be the ninth hour.” See Charles, Assump. of Moses, 41,87. 


The evidence stands thus :— 

τοῦ ἡλίου ἐκλείποντος (or ἐκλιπόντος SL a/., Tisch.) 8 B C* (?) L codd. 
ap. Orig. Aegyptt. Orig. ‘‘Cels.” WH. RV. Weiss. καὶ ἐσκοτίσθη ὁ ἥλιος 
ACDQRXT εἰς., codd. ap. Orig-lat. Latt. Syr. Marcion af. Epiph. 
Lach. Treg. D has éox. δέ. The Latin renderings are zwtenebricatus est sol 
(a), cenebricavit sol (c), obscuratus est sol (def Vulg.). See WH. ii. App. 
pp. 69-71 for a full discussion of the evidence. 

Julius Africanus (¢. A.D. 220) in his Chronica opposes the heathen 
historian Thallus for explaining this darkness as an eclipse, which at the 
Passover would be impossible (Routh, Re/. Sacr. ii. pp. 297, 476). [π the 
Acta Pilati, A. xi. the Jews are represented as explaining away the darkness 
in a similar manner: ἔκλειψις ἡλίου γέγονεν κατὰ τὸ εἰωθός ! 

Origen (Con. Cels. ii. 33, 59 ; comp. 14) tells us that Phlegon (a freedman 
of Hadrian) recorded the earthquake and the darkness in his Chronicles. 
Eusebius in his Chronicle quotes the words of Phlegon, stating that in the 
202"4 Olympiad (4 year of the 203™, Arm. Vers.) there was a very great 
eclipse ; also that there was a great earthquake in Bithynia, which destroyed 
a great part of Niczea (Eus. Chron. p. 148, ed. Schcene). It is impossible to 
determine whether the events recorded by Phlegon have any connexion with 
the phenomena which accompanied the death of Christ. 


ἐσχίσθη δὲ τὸ καταπέτασμα. Between the Holy Place and the 
Holy of Holies (Exod. xxvi. 31; Lev. xxi. 23, xxiv. 3; Heb. vi. το ; 
comp. Heb. x. 20) there was a curtain called τὸ δεύτερον καταπέ- 
τασμα (Heb. ix. 3), to distinguish it from the curtain which 
separated the outer court from the Holy Place. The latter was 
more accurately, but not invariably, called τὸ κάλυμμα (Ex. 
xxvii. 16; Num. iii. 25). But Jewish traditions state that there 
were fwo curtains, one cubit apart, between the Holy Place and 
the Holy of Holies, the space between them being called τάραξις 
because of the perplexity which led to this arrangement (J. Light- 


538 THE GOSPEL ACCORDING TO 5. LUKE [XXIII. 45, 46. 


foot on Mt. xxvii. 51). It is not clear how many curtains are 
included in τὰ καταπετάσματα in τ Mac. iv. 51. It is futile to 
speculate ow the curtain was rent; but the fact would be well 
known to the priests, ‘‘a great company” of whom soon afterwards 
became “obedient to the faith” (Acts vi. 7). The μέσον of Lk. is 
more classical than the εἰς δύο of Mt. Mk. and the Gospel of Peter 

46. φωνήσας φωνῇ μεγάλῃ. All three mention this loud voice, 
which seems to indicate that Jesus did not die of exhaustion. 
Comp. Stephen’s cry (Acts vii. 60). But here the fondness of Lk. 
for cognate words is conspicuous. While he has φωνήσας φωνῇ, 
Mt. has κράξας φωνῇ, and Mk. ἀφεὶς φωνήν : comp. il. ὃ and 9, 
Vii. 29, xii. 50, xvil. 24, xxii. 15: and see on xi. 46. The aorist 
does not prove that φωνήσας is not to be taken with εἶπεν, and we 
may suppose that what was uttered with a loud voice was the say- 
ing, “Father, into Thy hands,” etc. Comp. the freq. ἀποκριθεὶς 
εἶπεν. But it is admissible to make the φωνήσας refer to “It is 
finished,” or to some separate inarticulate cry. It is quite un- 
necessary to suppose that Lk. has here taken the words of Ps. 
xxxi. 6 and attributed them to Jesus, in order to express His sub- 
missive trust in God at the moment of death. Are we to suppose 
that Jesus did not know Ps. xxxi.? or that, if He did not, such a 
thought as this could not occur to Him? 

eis χεῖράς σου παρατίθεμαι τ. my. μι The psalmist, thinking of 
a future death, has παραθήσομαι, which L and inferior MSS. read 
here. The voluntary character of Christ’s death is very clearly 
expressed in this last utterance, as in ἀφῆκεν τὸ πνεῦμα (Mt.) and 
παρέδωκεν TO πνεῦμα (Jn.). None of the four says ἀπέθανεν, or 
ἐκοιμήθη, Or ἐτελεύτησεν. Quis ita dormit quando voluertt, sicut 
Jesus mortuus est quando voluit? Quits ita vestem ponit quando 
woluerit, sicut se carne exuit quando voluit? Quits ita cum voluerit 
abit guomodo cum voluit obiit ? (Aug. Tr. tn Joh, xix. 30). To urge 
that this utterance is not consistent with ver. 43 is futile, unless we 

1 Jerome says, /n evangelio autem quod Hebraicis litterts scriptum est, 
legimus non velum templi scissum, sed superlimenare Templi mire magnt- 
tudinis coruisse (Ad Hedyb. viii.). Elsewhere he says, superlimenare templi 
infinite magnitudinis fractum esse atgue divisum legimus (Com. in Matt. 
xxvii. 51). See Nicholson, Gospel acc. to the Hebrews, p. 62. 

In the Gemara it is stated that some forty years before the destruction of 
Jerusalem, the heavy gates of the temple, which could with difficulty be moved 
by many men, and which were locked at the time, flew open about midnight at 
the Passover. Josephus (2. 7. vi. 5. 3) reports an occurrence of this kind shortly 
before the capture of the city. As Neander remarks (Z. 7. C. § 293 n.), 
these accounts hint at some strange occurrence as being remembered in connexion 
with the time of the Crucifixion. 

The rending of the veil perhaps symbolized the end of the temple and its 
services. In Clem. Recogn. i. 41 it is otherwise interpreted as a lamentation 
(comp. the rending of clothes) over the destruction which threatened the place. 


Better Theophylact : δεικνύντος τοῦ Κυρίου, ὅτι οὐκ ἔτι ἄβατα ἔσται τὰ Ayia τῶν 
ἁγίων, ἀλλὰ τοῖς Ῥωμαίοις παραδοθέντα, βάσιμα καὶ βέβηλα γενήσονται. 





XXIII. 46-48.] THE PASSION AND RESURRECTION 539 


believe that God is excluded from paradise (Ps. xvi. 10, cxxxix. 8 ; 
Acts 11. 27). 

Strauss, Renan, and others are unwilling to decide whether all the Seven 
Words from the Cross are to be rejected as unhistorical. Keim will commit 
himself to no more than ‘‘the two probable facts, that shortly before His 
death Jesus uttered a cry of lamentation, and when on the point of dying a 


death-cry ” (vi. p. 162). One asks once more, Who was capable of inventing 
such words? Compare the inventions in the apocryphal gospels. 


47. ὁ ἑκατοντάρχης. The one who was there to superintend 
the execution, supp/icio prepositus: all three speak of him as “ ¢he 
centurion.” Legend has invested him with the name Longinus 
(Acta Pilati, B. xi.), which perhaps originally meant the soldier 
with the λόγχη (Jn. xix. 34), and later writers make both him 
and the soldier with the spear die a martyr’s death. See D. of 
Chr. Ant. p. 1041. 

τὸ γενόμενον. Not merely the manner of Christ’s death, but its 
extraordinary circumstances. Mt. has τὸν σεισμὸν καὶ τὰ γινόμενα, 
Mk. ὅτι οὕτως ἐξέπνευσεν. Mt. says that those with him joined in 
the exclamation, and that they “ feared greatly.” 

eddgaleyv τὸν Θεόν. He glorified God unconsciously by this 
public confession, by saying (λέγων) that Jesus was no criminal, 
but had died in accordance with God’s will. The statement is the 
Evangelist’s appreciation of this heathen’s attitude towards the 
death of Christ. Some, however, suppose that the centurion was 
a proselyte, and that He first consciously praised God, and then 
added the remark which is recorded: comp. the use of the phrase 
ive 2OmV.25, 20, Vil: 16, Xill. 13, XV. 15, xviil. 45; Acts!iv.em 
xl. 18, xxi. 20. The good character of the centurions in N.T. 
confirms the statement of Polybius, that as a rule the best men in 
the army were promoted to this rank (vi. 24. 9). See small print 
on vii. 5. ACPQX εἰς. have ἐδόξασε. 

Ὄντως. . . δίκαιος ἦν. Mt. and Mk. have ἀληθῶς Θεοῦ vids 
ἦν. Harmonists suggest that the centurion said δίκαιος before 
the earthquake, and Θεοῦ vids after it. More probably the two 
expressions represent one and the same thought: “He was a 
good man, and quite right in calling God His Father” (vv. 34, 46). 
The centurion would not mean much by vids Θεοῦ. See Aug. De 
Cons. Ev. iii. 20. 

48. cuvmapayevopevor . . . θεωρίαν. Neither word occurs else- 
where in N.T. For θεωρία comp. Dan. v. 7; 2 Mac. v. 26, xv. 12; 
3 Mac. v. 24. Note the πάντες here and ver. 49. Neither Mt. 
nor Mk. has it: comp. xx. 18, 45, xxl. 29, xxill. 1. The multitude 
would be very great, owing to the Passover, and thousands would 
see Jesus hanging dead upon the cross. They had looked on the 
whole tragedy as a sight, spectacu/um (ver. 35). 

τύπτοντες τὰ στήθη. Many of them had had no share in clamour- 


540 THE GOSPEL ACCORDING TO S, LUKE [XXIII. 48-50, 


ing for Christ’s death; and those who had taken part had been 
hounded on by the priests, and now felt remorse for what they 
had caused. In the Gosfel of Peter they are made to say, ‘“‘ Woe 
to our sins, for the judgment and the end of Jerusalem is at 
hand!” One Latin MS. (G) here adds dicentes ve nobis que facta 
sunt. hodie propter peccata nostra, adpropinquavit enim desolatio 
hierusalem. In Syr-Sin. the verse runs, “‘ And all those who had 
ventured there and saw what happened, smote upon their breasts, 
saying, /Voe to us, what hath befallen us! woe to us for our sins |” 
Syr-Cur. is similar. D adds καὶ τὰ μέτωπα to στήθη. 

49. ἱστήκεισαν δὲ πάντες οἱ γνωστοὶ atta. “ But (not “ And,” 
as AV. RV.), in contrast to the crowds who ὑπέστρεφον (Lk.’s 
favourite word), the taithful few remained.” Lk. alone mentions 
this fact: the Apostles perhaps are included. Comp. ἐμάκρυνας 
τοὺς γνωστούς μου az’ ἐμοῦ (Ps. Ixxxvil. 9); of ἔγγιστά μου μακρόθεν 
ἔστησαν (ΧΧΧΥΙΙ. 12). 

For this use of γνωστός comp. ii. 44.- In the common signification of 
“known,” γνωστός is freq. in Acts: elsewhere in N.T. rare. 

γυναῖκες. Mt. and Mk. name Mary Magdalen, Mary the mother of 
James and Joses, and Salome the mother of the sons of Zebedee. 

ὁρῶσαι ταῦτα. These do mot gaze as at a spectacle. The change of 
verb from θεωρήσαντες (ver. 48) is ignored in Vulg. Tyn. Gen. Rhem. AV., 


while Cov. Cran. RV. distinguish. Although feminine, because of the nearest 
substantive, ὁρῶσαι belongs to γνωστοί as well as to γυναῖκες, 


50-56. The Burial. Comp. Mt. xxvii. 57-61; Mk. xv. 42-47. 
In this section the whole of vv. 54-56 and portions of the rest are 
peculiar to Lk. Mk. tells us of Pilate’s surprise that Jesus was 
already dead, and of his sending for the centurion to be certified 
of the fact. Jn. xix. 38-42 is altogether independent. All four 
show how, even before the Resurrection, love and reverence for 
the Crucified was manifested. 

50. Note the characteristic καὶ ἰδού (i. 20, 31, 36), ὀνόματι 
(see on v. 27), ὑπάρχων (see on vill. 3 and 41). 

βουλευτής. A member of the Sanhedrin is meant; and ὑπάρχων 
is to be taken with βουλευτής. Another amphibolous expression: 


comp. WU. 35, 43. 


The Latin Versions render βουλευτής by decurzo, the technical word for a 
member of a municipal senate; but 6 has comszliarius. Cod. Colb. after 
Joseph continues de cevitate arimathia cum esset decurio qui sperabat regnum 
dei et bonus homo non consentiens concilio et actut eorum hic accesstt, etc.— 
a free transposition. 


ἀγαθὸς καὶ δίκαιος. Syr-Cur. and Syr-Sin. transpose the epithets, 
which refer to his life as a whole, and not merely to his conduct at 
this time (i. 6, ii. 25). Mt. says that Joseph was πλούσιος, Mk. 
that he was εὐσχήμων, Jn. that he was μαθητὴς τοῦ Ἰησοῦ κεκρυμ- 
μένος δὲ διὰ τὸν φόβον τῶν ᾿Ιουδαίων. 








XXIII. 51-53.] THE PASSION AND RESURRECTION 541 


51. οὐκ ἦν συνκατατεθειμένος. We do not know whether he had 
absented himself, or abstained from voting, or voted in opposition 
to the sentence: the verb occurs Exod. xxiii. 32. Apparently he 
was not present when the sentence recorded Mk. xiv. 64 was 
pronounced, for that was unanimous. 

τῇ βουλῇ. Excepting 1 Cor. iv. 5; Eph. i. 11; Heb. vi. 17, 
βουλή is peculiar to Lk. in N.T. See on vii. 30. In LXX it is 
very common. Syr-Sin. has ‘to the accusers.” 

τῇ πράξει. When the word is used in a bad sense, the plur. is 
more common (Acts xix. 18; Rom. viii. 13; Col. iii. 9), as in our 
“practices”: but Polybius uses the sing. in this sense. Here the 
method by which they compassed the death of Jesus is specially 
meant. 


αὐτῶν. Who these are is suggested rather than stated by the preceding 
βουλευτής : αὐτῶν means “οὗ the Sanhedrin.” Win. xxii. 3 (2), p. 182. 


ἀπὸ ᾿Αριμαθαίας πόλεως τ. "1. The ἀπό probably means birth- 
place or former residence (Mt. xxi. 11): his having a burial-place 
at Jerusalem shows that he had settled there ; and his being one of 
the Sanhedrin confirms this. Arimathzea is commonly identified 
with Ramah, the birthplace and home of Samuel. Its full name 
was Ramathaim-zophim = “ Double Height of the Watchers.” In 
LXX it is called ᾿Αρμαθαίμ. (1 Sam. i. 19), and the identification of 
its site “is, without exception, the most complicated and disputed 
problem of sacred topography” (Stanley, S7z. G Pad. p. 224). 
The addition of πόλεως τῶν ‘Iovdaiwy points to Gentile readers. 

προσεδέχετο τ. βασιλείαν τ. Θεοῦ. “ He was waiting for the 
Messianic Kingdom”: that he recognized Jesus as the Messiah is 
not implied. Comp. ii. 25, 38; Acts xxili. 21, xxiv. 15. The 
verb is not found in Mt. or Jn., and only once in Mk., but occurs 
seven times in Lk. and Acts. 

52. The wording of all three is very similar, and also of the 
Gospel of Peter, which represents Joseph as coming éefore Jesus 
was dead, and Pilate as sending to ask Herod for the body, who 
replies, ‘‘ Brother Pilate, even if some one had not asked for Him, 
we were intending to bury Him... . before the first day of the 
unleavened bread.” Comp. the addition made in Cod. Colb. 

53. ἐνετύλιξεν αὐτὸ σινδόνι. The verb occurs only here, Mt. 
xxvii. 59, and Jn. xx. 7. All three mention the σινδών, which was 
cut into strips (ὀθόνια or κειρίαι) for the burial. Mk. (xv. 46) tells 
us that it had been bought by Joseph for the purpose, and there- 
fore on that day; which is another sign that the feast had not 
begun the previous evening. The Gosfe/ of Lefer says that Joseph 
washed the body before wrapping it in linen. 


ἐν μνήματι λαξευτῴῷ. For μνῆμα see on xxiv. I: the adjective is not 
classical; once in LXX (Deut. iv. 49) and four times in Aquila (Num, 


$42 THE GOSPEL ACCORDING TO 5. LUKE [XXIII.53, 54. 


xxi. 20, xxiii. 14; Deut. xxxiv. 1; Josh. xiii. 20). Comp. λαξεύω (Exod. 
χχχῖν. 1, 4; Num. xxi. 19, xxill. 14; Deut. iii. 27, x. 1, 3, etc.). Verband 
adjective seem to belong to the important class of words which became current 
through having been needed to express Jewish ideas and customs. Kennedy, 
Sources of N.T. Grk. p. 116. 

οὐκ ἦν οὐδεὶς οὔπω. Accumulation of negatives: comp. Heb. xiii. 5, 
and see Win. lv. 9. Ὁ, p. 626; Burton, ὃ 489. Mt. has καινῷ: The fact is 
mentioned as a mark of special honour in contrast to the shameful death: 
comp. xix. 30. 

Cod. Bezae has here one of its characteristic interpolations. After κείμενος 
it adds καὶ θέντος αὐτοῦ ἐπέθηκε τῷ μνημείῳ λείθον ὃν μόγις εἴκοσι ἐκύλιον : ef 
posito co imposuit im monumento lapidem quem vix vigintt movebant, 
Scrivener (Cod. Bezae, p. 111) remarks that this ‘‘ strange addition” is ‘‘ con- 
ceived somewhat in the Homeric spirit.” Comp. Od. ix. 241. Prof, Rendel 
Harris (Cod. Bezae, ch. vii.) finds a hexameter in the Latin: zyzposuzt... 
lapidem quem vix vigintt movebant. But against this (as an acute critic in 
the Guardian of May 25, 1892, p. 787, points out) are to be urged (1) the 
intrusive 27 monumento, (2) the shortening of the final syllable in wzgzz7¢z, 
which is improbable so early as the second century, (3) the fact that the same 
gloss, rather differently worded, is found not only in Cod. Colb., but in the 
Sahidic Version. Thus in one we have, fosuerunt lapidem quem vix vigintt 
volvebant (c); in the other, fosuzt lapzdem in porta sepulcré quem vegintt 
homines volvere possent. To assume a Greek gloss, which was differently 
translated in two Latin and one Egyptian text, is a simpler hypothesis than a 
Latin gloss translated into Greek and Egyptian, and then from the Greek 
into a different Latin. Moreover, the fact that the tone of the gloss is 
Homeric rather than Virgilian points to a Greek origin. That there were 
Homerizers and Virgilianizers at this early date may be inferred from Tertull. 
De Prescr. Her. xxxix. 


54. παρασκευῆς. The word may mean either the eve of the 
sabbath or the eve of the Passover: and on this occasion the 
sabbath probably coincided with Nisan 15, the first day of the 
Passover. This first day ranked as a sabbath (Exod. xi. 16; Lev. 
xxili. 7), and therefore was doubly holy when it coincided with an 
ordinary sabbath. If the Passover had begun the previous even- 
ing, would Lk. and Mk. (xv. 42) speak of its first day as the eve of 
an ordinary sabbath? Just as we should hardly speak of “the first 
Sunday in April,” if that Sunday was Easter Day. But, although 
the day was a παρασκευή to both sabbath and Passover, it is the 
former that is probably meant. Comp. Mk. xv. 42. Caspari 
(δ 157) would take it the other way. 


For παρασκευῆς (RBC*L 13 346, cene@ pure abcl farasceues Vulg.) 
AC?P Xetc., fff, have παρασκευή, Syr-Cur. feréa sexta. For the whole verse 
D substitutes ἦν δὲ ἡ ἡμέρα προσαββάτου, erat autem dies antesabbatum. 


σάββατον ἐπέφωσκεν. An inaccurate expression, because the 
sabbath began, not at dawn, but at sunset. But “it was dawning” 
easily comes to mean “it was beginning,” and is transferred to 
things which cannot “dawn.” In the Gospel of Peter, when Pilate 
before the Crucifixion asks Herod for the body of Jesus, Herod 











XXIII. 54-56.] THE PASSION AND RESURRECTION 543 


replies that in any case the body would have been buried that day, 
ἐπεὶ καὶ σάββατον ἐπιφώσκει, γέγραπται γὰρ ἐν τῷ νόμῳ, ἥλιον μὴ 
δῦναι ἐπὶ πεφονευμένῳ. The verb has nothing to do with lighting 
lamps at the beginning of the sabbath (J. Lightfoot, Wetst.), nor is 
the rising of the s¢avs or the g/ow of sunset meant (Hahn). 

55. Κατακολουθήσασαι. In N.T. here and Acts xvi. 17 only: 
Ilex fer. xvii. 16; τ Es. vil. 1; Judith x.6; Dan. ix. 10; 1 Mac. 
vi. 23. Their following from the Crucifixion (ver. 49) to Joseph’s 
garden is meant, and the xara- does not mean “dowz into the 
grave,” but “‘affer Joseph and his assistants.” Syr-Sin. and Syr- 
Cur. have “ And ¢ke women, who came with Him from Galilee, 
went to the sepulchre zz ‘heir footsteps, and saw the body when 
they [had] brought it in there.” The fact of the women beholding 
the tomb in which the body was laid is in all three Synoptic 
Gospels. It is part of the evidence for the Resurrection. 


For αἱ γυναῖκες (B LP X, Boh. Sah.) D 29, abeff,qr have δύο γυναῖκες, 
while TR. follows certain cursives in reading καὶ γυναῖκες. NACT etc. have 
γυναῖκες without ai or δύο or καί, and this Tisch. adopts. 

ὡς ἐτέθη. We might have expected πῶς : comp. vi. 4, viii. 47, xxiv. 35. 


BG. ἀρώματα. In N.T. only of these spices; freq. in LXX. 
For μύρα comp. vil. 37. Mk. says that when the sabbath was 
over, 7.c. on Saturday evening, the women bought ἀρώματα that 
they might azoimt Him, which shows that ἀρώματα are not to be 
confined to ‘sweet-smelling herbs” or to “dry” spices. The 
chapter ought to end at μύρα, for τὸ μὲν σάββατον plainly balances 
τῇ δὲ μιᾷ τῶν σαββάτων, and no more than a comma is needed 
after ἐντολήν. D omits κατὰ τὴν ἐντολήν. 

ἡσύχασαν. The notice of this resting on the sabbath would be 
strange if they had been working on so sabbatical a day as 
Nisan 15; for it could not be urged that the preparation of spices 
and ointments was in any sense zecessary. When a sabbath imme- 
diately preceded Nisan 15, it was lawful to work on the sabbath a# 
preparations for the feast. But can we suppose that, if in this year 
Nisan 15 immediately preceded the sabbath, pious women wou!d 
have worked merely to gratify affectionate feeling? Or, having 
thought themselves justified in working for this purpose on 
Nisan 15, that they would scrupulously have avoided continuing 
such work on the sabbath? If Nisan 15 coincided with the 
sabbath, all is explained: up to sunset on Friday it was lawful to 
work, and after sunset on Saturday it was lawful to work again. Of 
the interval Godet remarks, On peut dire gue ce sabbat était le 
dernier de l’ancienne alliance gui prenait fin avec la mort du Christ 
Il fut scrupuleusement respecte par tous ceux gui, sans be savoir 
allatent inaugurer la nouvelle. 


544 THE GOSPEL ACCORDING TO S. LUKE [XXIIL 


ADDITIONAL NOTE ON READINGS IN CHAPTERS XXII. AND XXIII. 


(1) xxii. 43, 44. "Q60n δὲ... ἐπὶ τὴν γῆν. 

Evidence for the passage ---- 

N*°DFGHKLMQUXA εἰς. and nearly all cursives. A has 
the Ammonian section of the passage marked in the margin, although it 
omits the passage in the text. 

All MSS. of Lat. Vet. excepting f Vulg. some MSS. of Boh. of Sah. 
and of Arm. Syr-Cur. (omitting ἀπ᾽ οὐρανοῦ) Syr-Pesh. Syr-Hier. 

Just-M. Iren. Hippol. Dion-Alex. Eus. Greg-Naz. Epiph. Hil. 
Ilieron. Aug. 

Evidence against the passage :— 

x®A BRT 124: 13 has ὥφθη δέ prima manu, the rest secunda 
manu. (ὁ 69 and all known Evangelistaria have the passage inserted 
after Mt. xxvi. 39. ES VIATI and others, including nine cursives, 
have the passage marked with asterisks or obeli. Zt 2 Graeczs et in 
Latinis codd. complur. known to Hilary it was wanting, and it was found 
only 2m guibusdam exemplaribus tam Grecis quam Latinis known to 

erome. 
; f, most MSS. of Boh. including the best, some MSS. of Sah. and of 
Arm. (see Sanday, “422. ad N.7. pp. 188, 191), Syr-Sin., Syr-Harcl. 
marg. 

Cyr-Alex. omits in his Homilies on Lk. Ambr. likewise. The silence 
of Clem-Alex. Orig. Cyr-Hier. Ath. and Greg-Nys. can hardly be accidental in 
all cases, or even in most. 

Excision for doctrinal reasons will not explain the omission, ‘‘ There is no 
tangible evidence for the excision of a substantial portion of narrative for 
doctrinal reasons at any period of textual history” (WH. ii. App. p. 66). 

Nor does ‘‘ Lectionary practice” seem to be an adequate cause for such 
widespread omission. It is suggested that, because the passage was read after 
Mt. xxvi. 39 in the Lection for Holy Thursday, and omitted after Lk. xxii. 42 
in the Lection for Tuesday after Sexagesima, therefore some MSS. came to 
omit in Lk. or both Gospels. 

It will be observed that the early non-patristic evidence in favour of the 
words is &* D, Latt. Syrr. ‘‘a frequent Western combination.” 

But, if we regard the passage as probably a Western insertion in the text of 
Lk., we need have no hesitation whatever in retaining it as a genuine portion of 
historical tradition, It is true, whoever wrote it. 


(2) xxii. 68. After οὐ μὴ ἀποκριθῆτε the words μοι ἢ ἀπολύσητε. 
Evidence for the words :— 
ADXTAATletc., Latt. Syr-Cur. Syr-Sin. 
Evidence against the words :— 
N BLT, Boh. one MS. of Vulg. (J), Cyr-Alex. Ambr. 
A few authorities have jo. without 7 ἀπολύσητε. 
With Tisch. WH. RV. we may safely omit. Treg. brackets, Alf. the same, 
suggesting homeeoteleuton as the cause of omission. 


(3) xxiii, 348. ὁ δὲ Ἰησοῦς . . « ποιοῦσιν. 
Evidence for the passage :— 
N*cACD?LQXTAAT ete. 
cefff,lr Vulg. mest MSS. of Boh. Syrr. (Cur. Pesh. Harcl. Hier.) 
Aeth. Arm. 
Iren-lat. Orig-lat. Hippol. Clem-Hom. Eus. Ath. Greg-Nys. Bas. 
Gest-Pilat. Chrys. Hil. Ambr. Hieron. Aug. 














XXIIL] THE PASSION AND RESURRECTION 545 


Evidence against the passage :— 

N* B D* 38 43 435. E has it marked with an asterisk. 

abd two best MSS. of Boh. Sah. Syr-Sin, 

Cyr-Alex. is said by Arethas to have regarded it as spurious ; and 
this is confirmed by the text prefixed to the Syriac Homily on Lk. 
xxiii, 32-43 (p. 718, ed. Payne Smith). This, however, exists in only 
one MS., which ends before ver. 34 is properly reached. 

The omission in such witnesses would be very difficult to explain, if the 
passage had been part of the original text of Lk. But, even more strongly than 
in the case xxii. 43, 44, internal evidence warrants us in retaining the passage 
in its traditional place as a genuine portion of the evangelic narrative. That 
point being quite certain, it matters comparatively little whether we owe this 
precious fragment to Lk. or not. 


ADDITIONAL NOTE ON XXIII. 45. 


Dr. E. A. Abbott conjectures that both here and xxii. 51 we have instances 
of substitution through misunderstanding. In the Classical Review of Dec. 
1893, p. 443, he writes: ‘‘ Though these words (τοῦ ἡλίου ἐκλείποντος) might 
mean ‘the sun failing (to give its light),’ yet the natural meaning is ‘the sun 
being eclipsed.’ Now every one knew that an eclipse could not happen except 
at new moon, and every Jew knew that Passover was at full moon.” Why, 
then, he goes on to ask, does Lk. give an explanation of the darkness, which 
neither Mt. nor Mk. give, and which involves a portentous miracle? To the 
imaginary reply, ‘‘ Because Lk. wished to make it clear that it was a miracle 
and not a natural obscuration of the sun ; for he is not afraid of being the only 
Evangelist to insert a miracle, as is shown by his account of the healing of 
Malchus’ ear,” Dr. Abbott rejoins that ‘‘ the latter miracle is sabstituted rather 
than zzserted. It is substituted for a rebuke to Peter, ‘restore thy sword to its 
place.’ Comp. Mt. xxvi. 52; Jn. xviii. 11, with ἀποκαταστάθητι in Jer. xxix. 
(Heb. xlvii.) 6, and it will appear that the miraculous narrative probably arose 
from a misunderstanding of some ambiguous word, such as ἀποκαταστάθητι 
(‘be thou restored’), or ἀποκατασταθήτω (‘let it be restored’), in the original 
tradition. ‘It’ (or ‘thou’) was interpreted by Mt. and Jn. (rightly) to be the 
‘sword,’ and by Lk. (wrongly) to be ‘the ear’; and the verb was interpreted 
by Mt. and Jn. (rightly) to mean ‘restored ¢o its place,’ but by Lk. (wrongly, 
though more in conformity with the Synoptic vocabulary, Mt. xii. 13; Mk. 
ili, 5, viii. 25; Lk. vi. 10, where it is used of a withered hand, or of a blind 
man) to mean ‘ restored 20 its original condition.’” 

Is it possible that the present, also, may be a case of substitution through 
misunderstanding? Let us turn to the parallel passage in Mt. (xxvii. 46-49) 
and Mk. (xv. 34-36). Here we find no mention of an eclipse, but of a saying 
of Jesus which was interpreted by the bystanders to mean that ‘‘ #/as” had 
“‘abandoned” (ἐγκαταλείπειν) Jesus. This Lk. omits altogether. But the 
genitive case of ‘‘ Elias” is the same as that of the ‘sun,’ viz. ἡλείου, or in 
MSS. ἡλίου : and ἐκλείπειν, although not often used of Zersons failing others in 
an emergency, 2s so used occasionally. Thus ἡλίου ἐκλείποντος might mean 
either ‘‘ the su being eclipsed,” or ‘‘ Elias failing, or forsaking.” ; 

But how could ἐγκαταλείποντος be changed into ἐκλείποντος ᾽ Curtailments 
of long compounds are not infrequent in MSS. of the N.T., and specially with 
κατά: comp. Mk. xiv. 40; Lk. vi. 36; Mt. xiii. go; Jas. ll. 13, lil. Iq... . 
If Lk., or others before him, concluded that ἡλίου must mean the sun, they 
would naturally infer that ἐγκαταλείποντος must be an error for ἐκλείποντος.. 

. . . It seems probable that Lk., finding obscure and divergent traditions 
avout some utterance of Jesus, . . . considered that he was restoring the 
original meaning, and a meaning worthy of the subject, in retaining two or 
three words of the current tradition, but placing them in such a context as to 
show that it was the sz, and not A/zas, that ‘‘ failed.” 


35 


545 THE GOSPEL ACCORDING TO 5. LUKE (XXIV, 


XXIV. The Resurrection and the Ascension. 


It is well known that the difficulty of harmonizing the different accounts of 
the Resurrection given by the Evangelists and by S. Paul is great; and this 
difficulty is perhaps at a maximum when the narrative of Lk. is compared with 
the others. Here, as so often in the Gospels, we have not sufficient knowledge 
to piece together the different fragments which have come down to us, and con- 
sequently the evidence for important facts is not what we might antecedently 
have expected or desired. But our expectations and wishes are not adequate 
criteria, and it is no paradox to say that the difficulty of harmonizing the various 
narratives is in itself a security for their general truthfulness. Dishonest wit- 
nesses would have made the evidence more harmonious. As it is, each witness 
fearlessly tells his own story according to the knowledge which he possesses, 
and is not careful as to whether it agrees with what may have been told else- 
where. Nevertheless there is agreement in the following important particulars :— 

1. The Resurrection itself is not described. Like all beginnings, whether 
in nature or in history, it is hidden from view. (Contrast the attempt at 
description in the Gospel of Peter.) 

2. The manifestations, while confined to disciples, were made to disciples 
who were wholly unexpectant of a Resurrection. The theory that they were 
visions or illusions, arising from intense and unreasoning expectation, is contrary 
to all the evidence that has come down to us. On the contrary, 

3. They were received with doubt and hesitation at first, and mere reports 
on the subject were rejected. 

4. The evidence begins with the visit of women to the tomb very early on 
the first day of the week, and the first sign was the removal of the stone from 
che door of the tomb. 

5. Angels were seen before the Lord was seen. 

6. He was seen on various occasions by various kinds of witnesses, both 
male and female, both individuals and companies, both sceptical and trusting. 

ἡ. The result was a conviction, which nothing ever shook, that ‘‘ the Lord 
had risen indeed” and been present with them (see Wsctt. on Jn. xx. 1: he 
gives a tentative arrangement of the events of the first Easter Day, which at 
least shows that there is no serious discrepancy between the four narratives). 

Sadler asserts, and Godet endeavours to show, that each narrative is deter- 
mined by the purpose which each Evangelist had in view in writing ; but in 
most cases the distinctions are not very convincing. Nearly the whole of Lk.’s 
narrative is peculiar to him, the partial exceptions being vv. I-6 and 9, I0. 
The nucleus of the whole is the account of the walk to Emmaus (vv. 13-43) ; 
and the first part of the chapter is an introduction to this graphic account, with 
special reference to vv. 22, 23. See Loofs, Die Au/stehungsherichte. 

An excellent opportunity of comparing six forms of the Old Latin (ab cdef) 
with one another and with the Vulgate is given in Scrivener’s edition of Codex 
Bezae in connexion with a large portion of this chapter. He prints the first 
twenty-four verses of this chapter as given in these authorities in seven parallel 
columns (pp. xxxvi, xxxvii). This passage is ‘‘rich in peculiar and idiomatic 
expressions, and little liable to be corrupted from the Synoptic Gospels.” The 
result, he thinks, is to show that the Latin of Codex Bezae was made ‘‘ immedi- 
ately from its Greek text,” which it generally servilely follows; but that 
occasionally the translator was led away by his recollection of the Old Latin, 
‘*sometimes for whole verses together,” even when the Old Latin differed from 
the Greek text which he was translating. <Adhuc sub judice lis est. 


1-11. The Visit of the Women to the Tomb and the Vision of 
Angels. Comp. Mt. xxviii. 1-10; Mk. xvi. 1-8; Jn. xx. I-10. 
Lk. and Jn. mention two Anzels; Mt. and Mk. mention only one: 


XXIV. 1-4.] THE PASSION AND RESURRECTION 547 


but we know too little about the manner of Angel appearances to 
be sure that Lk. and Jn. mention the same two Angels, or that Mt. 
and Mk. mention the same one. In the other two cases of similar 
difference (the Gerasene demoniacs and the blind men at Jericho) 
it is Mt. who mentions two, while Lk. gives only one. In all 
three cases Mk. mentions only one. Where, out of two or more, 
only one is spokesman, he is necessarily remembered. The other 
or others may easily be ignored or forgotten. It is an exaggeration 
to call such differences absolute discrepancies. Lk. records only 
those appearances of the risen Lord which took place in Judea. 


1. τῇ δὲ μιᾷ τῶν σαββάτων. ‘‘ But on the first day of the week.” The 
δέ corresponds to the previous μέν : they rested on the sabbath, but the next 
day they did not. Jn. has the same expression (xx. 1), which literally means 
““ but on day one of the week,” wxa autem sabbati (Vulg.). Cov. here translates 
“ὍΡΟΙ one of the Sabbathes,” and in Jn. ‘‘ upon one daye of the Sabbath.” 
But here with Cran. he rightly has ‘‘ But” (RV.) and not ‘‘ And” (Rhem.) 
or ‘‘ Now” (AV.). 

Comp. Acts xx. 7; Mt. xxviii. 1; Mk. xvi. 2; Jn. xx. 19; Rev. ix. 12. 
This use of the cardinal for the ordinal is Hebraistic: Gen. i. 5; Esr. iii. 6; 
Ps. xxiii. ¢2¢. In class. Grk. it occurs only in combination with an ordinal : 
τῷ ἑνὶ Kal τριηκοστῷ (Hadt. v. 89. 2). 

ὄρθρου βαθέως. It is doubtful whether βαθέως is the Attic form of the 
gen. of βαθύς (De ΝΥ. Nosg. Alf.) or an adv. (Mey. Weiss). The former is 
probable ; for ὄρθρος βαθύς occurs (Aristoph. Vesp. 216; Plat. Crit. 43 A; 
see esp. Prot. 310 A; Philo, De Vita Moszs, i. 32), and 2 Cor. xi. 23 does 
not favour the latter. For ὄρθρου comp. [Jn.] viii. 2; Jer. xxv. 4, xxvi. 5. 


τὸ μνῆμα. With the exception of Mk. v. 3, 5, xv. 46; Rev. xi. 9, 
the word is peculiar to Lk. in N.T. (viii. 27, xxiii. 53 ; Acts ll. 29, 
vii. 16). The common word is μνημεῖον (ΧΙ. 44, 47, XXill. 55, 
xxiv. 2, 9, 12, 22, 24, etc.); but Mt. sometimes has τάφος (xxii. 
27, 29, XxVii. 61, 64, 66, xxviii. 1; comp. Rom. il. 13). RV. has 
“tomb” for μνῆμα and μνημεῖον, and “sepulchre” for τάφος. 


AC?DXT etc. dfq Syrr. (Cur. Sin. Pesh. Harcl. Hier.) Sah. Arm. 
Aeth. (most MSS.) add καί τινες σὺν αὐταῖς, and Ded Sah. add from Mk. 
xvi. 3 ἐλογίζοντο δὲ ἐν ἑαυταῖς, τίς dpa ἀποκυλίσει τὸν λίθον ; ἱὲ BC* L 33 124 
abce ff,l1 Vulg. Boh. Aeth. (some MSS.) omit. The insertion is a gloss 
from ver. 10 and Mk. xvi. I, 3. 


2. εὗρον δὲ τὸν λίθον. Lk. has not yet mentioned it, but he 
speaks of it as well known or as usual. All three use ἀποκυλίω of 
the stone, while Jn. has ἡρμένον ἐκ : the verb occurs nowhere else 
in N.T. Comp. Gen. xxix. 3, 8, 10; Judith xiii. 9. 

8. τοῦ κυρίου Ἰησοῦ. The combination occurs nowhere else in the 
Gospels, although possibly right [Mk. ] xvi. 19; but it is frequent in Acts 
(i. 21, iv. 33, viii. 16, etc.) and Epistles. Here the words are ἘΣ a 
very early insertion. See note on Western Noninterpolations at the end of 


this chapter. 


A ‘ A. -2 , 
4. καὶ ἐγένετο ἐν τῷ ἀπορεῖσθαι αὐτὰς περὶ τούτου, καὶ ἰδού, Note 


548 THE GOSPEL ACCORDING TO S. LUKE [XXIV. 4-6. 


the strongly Hebraistic construction, so common in Lk., and see 
additional note, p. 45. 


The Latin Versions differ greatly: dum aforiarentur (d), hesttarent (ἢ), 
stuberent (ac), mente contristarentur (ff,), mente consternatx® essent (Vulg.). 
The last is wrong both in verb and tense. <Aforzard occurs in Vulg. 2 Cor. 
iv. 8; Is. lix. 16; Ecclus. xviii. 6, and in Irenzus, ii. 7. I, 2. 


ἄνδρες δύο. The slur. agrees with ἀγγέλων in ver. 23. For 
ἀνήρ of an Angel in human form comp. Acts i. 10, x. 30; for 
ἐπέστησαν see on ii. 9; and for ἐσθής see on xxiil. 11. Only here 
and xvii. 24 in N.T. does ἀστράπτω occur. 


Instead of ἐσθῆτι ἀστραπτούσῃ (8% BD, Latt. Orig. Eus.) TR. has ἐσθήσε- 
σιν ἀστραπτούσαις with AC 19) 1" Δ etc., Sah. Boh. Arm. L has ἐσθήσεσιν 
λευκαῖς, Syr-Sin, ‘‘ their garments were dazzling.” ἔσθησις occurs Acts 1. 10 
only. See Deissmann, Bzble Studies, p. 263. 


The contrast between the Gosfe/ of Peter and the Canonical 
Gospels is still more marked in the account of the Resurrection 
than in that of the Passion. There the watchers see δύο ἄνδρας 
come down from heaven ; and ἀμφότεροι οἱ νεανίσκοι enter the tomb. 
But the watchers see τρεῖς ἄνδρας come out of the tomb. Then 
ἄνθρωπός τις comes down from heaven and enters the tomb; and 
the women find τινα νεανίσκον sitting in the tomb, and he addresses 
them. 

5. ἐμφόβων δὲ γενομένων. In N.T. the use of ἔμφοβος (always 
with γίνεσθαι) is almost confined to Lk. (ver. 37; Acts x. 4, 
xxlv. 25; Rev. xi. 13): in LXX (without γίνεσθαι) Ecclus. xix. 24. 
The detail κλινουσῶν τὰ πρόσωπα eis τ. γῆν is peculiar to Lk 
Note πρὸς αὐτάς: Mt. and Mk. have the dat. 

Ti ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν; A rebuke: comp. ii. 49. 
There is possibly a reference to Is. vill. 19, τί ἐκζητοῦσιν περὶ τῶν 
ζώντων τοὺς νεκρούς; They ought to have remembered His assur- 
ance that on the third day He would rise again. 


6. οὐκ ἔστιν ὧδε, ἀλλὰ ἠγέρθη. Like the doubtful words in ver. 3, this 
sentence is wanting in D and important Latin authorities. A reason for the 
omission is hard to find. A very early insertion from Mk. xvi. 6=Mt. 
xxvili, 6 may be suspected : see note at the end of this chapter. 


μνήσθητε. Angels “may be employed in endless ways of which 
we can form no idea, but we have Scripture warrant for supposing 
that they call things to remembrance, and it is not going much 
farther to suppose that they put thoughts into people’s minds” 
(Latham, A Service of Angels, p. 162). 

ὡς ἐλάλησεν ὑμῖν. The ὡς is not exactly or, but suggests the 
wording of the statement: in both ix. 22 and xviil. 32, 33 the im- 
portant “on the third day” is predicted. The whole of this to 
the end of ver. 8 is peculiar to Lk. On the other hand Lk, who 


XXIV. 6-11.]} THE PASSION AND RESURRECTION 549 


records no appearances in Galilee, omits προάγει ὑμᾶς els τὴν 
Γαλιλαίαν, which refers back to Mk. xiv. 28; Mt. xxvi. 32. 

7 Set. See on iv. 43 and ix. 22. 

9. ὑποστρέψασαι. Lk.’s favourite word: Mt. has ἀπελθοῦσαι 
and Mk. ἐξελθοῦσαι. Lk. omits the speed with which they returned 
in mingled fear and joy. 

ἀπήγγειλαν. Mt. says the same (xxviii. 8), but Mk. says οὐδενὶ 
οὐδὲν εἶπαν, ἐφοβοῦντο yap. If we had the conclusion of Mk.’s 
Gospel we should know how this apparent contradiction is to be 
explained. Obviously they did not remain silent about it for the 
rest of their lives, but only so long as fear kept them silent. When 
the fear passed away, they told their tale to the disciples (not 
merely to the Apostles) in accordance with the angelic charge 
(Mt. xxviii. 7). But it is perhaps simpler to suppose that Mt. and 
Lk. here give, as Mt. and Mk. do in the case of the crucified 
robbers, the tradition which was generally current, and which 
attributed to all the women what was true of only one, viz. Mary 
Magdalen. She on her return told the Apostles, while the others 
kept silence through fear. A little later no doubt all told to all. 
Note the characteristic πάντα and πᾶσιν. Mt. has neither, and 
he sums up “the Eleven and all the rest” in rots μαθηταῖς αὐτοῦ. 

10. The other Evangelists give the names of the women at the 
beginning of the narrative. All four place Mary Magdalen first, 
and Jn. mentions no one else ; but οὐκ οἴδαμεν (xx. 2) implies that 
others were with her. “Mary the [mother] of James” or “the 
other Mary” is mentioned by all three; Joana by Lk. alone, and 
Salome by Mk. alone. For Joana see on viii. 3: it is from her 
that Lk. may have got both these details, and also what he relates 
xxiii, 8-12. Here only does the order ἡ Mayé. Μαρία occur: else- 
where Mapia 7 Mayé. (so D here). 


All English Versions previous to RV. follow a false reading, and make 
one sentence of this verse. There are two sentences. ‘‘Now they were 
Mary Magdalen, and Joana, and Mary the mother of James”: these were 
the women specially referred to in ver. 9. ‘‘ Also the other women with them 
told these things unto the Apostles.” The evidence against the second al 
(before ἔλεγον) is overwhelming (x* A B DEF G Hetc. bde ff, q Sah. Aeth.), 
and the reason for its insertion is obvious. 

Syr-Cur. and Syr-Sin. interpret ἡ ᾿Ιακώβου “‘the daughter of James.” 
There is little doubt that ‘‘ mother” is meant, and that James is not the 
Lord’s brother, the first president of the Church of Jerusalem. She is called 
‘‘the mother of James and Joses” (Mk. xv. 40), and ‘‘the mother of Joses” 
(Mk. xv. 47) ; and she is probably the same as “‘ Mary the [wife] of Clopas” 
(Jn. xix. 25). See J. B. Mayor, Zp. of St. James, Macmillan, 1892, p. xv, 
aes the best discussion of the vexed question about the brethren of the 

ord. 
11. ἐνώπιον αὐτῶν. ‘In their sight,” in the judgment of the Apostles 
and others ; afud i/los (c), in conspeetu eorum (d), coram illis (ἢ, apostolés (1). 
For ἐνώπιον see small print on i. 15, and for ὡσεί on i. 56. 


550 THE GOSPEL ACCORDING TO 8. LUKE [XXIV. 11, 12. 


λῆρος. “ Nonsense” ; the word “is applied in medical language 
to the wild talk of the sick in delirium” (Hobart): comp. 4 Mac. 
v. 11: here only in N.T. derisus (d), delira (a), deliramentum 
(f Vulg.). The incredulity with which mere reports were received 
is noted [Mk.] xvi. 11. Even S. John did not infer from the dis- 
appearance of the body that He had risen until he had examined 
the tomb himself (Jn. xx. 8). Apparently no one had understood 
Christ’s predictions of His rising again. They were interpreted of 
His return in glory, either with a new body or as an incorporeal being. 
No Apostle had grasped the fact that He would be killed, buried, 
and raised again to life. They had seen Him dead, and women’s 
talk about Angels who said that He was alive did not cancel that. 


τὰ ῥήματα ταῦτα (N BDL, abcdelq Vulg. Sah. Boh. Syr-Cur. Aeth.) 
is certainly to be preferred to τὰ ῥήματα αὐτῶν (AIXT Δ εἰς. f Arm.). Syr- 
Sin. has ‘‘ They appeared in their eyes as if they had spoken ¢hese words from 
their wonder.” For neut. plur. with plur. verb comp. Jn. xix. 31. 


12. §The Visit of Peter to the Tomb. 


The whole of this verse is of unknown and doubtful authority. It is 
absent from important Western documents, and has the look of an insertion. 
Its source is probably Jn. xx. 3-10, part of what is there said of ‘‘ the other 
disciple ” (ver. 5) being here transferred to 5. Peter. The only words which 
are not found in Jn. xx. 3-10 are ἀναστάς, μόνα, θαυμάζων τὸ γεγονός : but of 
these ἀναστάς (not in Jn. and rare in Mt.) and τὸ γεγονός (not in Mt. or Jn. 
and once in Mk.) are specially frequent in Lk. And although Lk. more 
often writes θαυμάζειν ἐπὶ τῷ, yet he sometimes has θαυμάζειν τι (vii. 9 ; Acts 
vii. 31). Perhaps the hypothesis of an insertion made in a second edition is 
here admissible. See note on Western Noninterpolations at the end of this 
chapter. 

The verse has probably no connexion with what precedes. Certainly it 
does not give the reason why the Apostles disbelieved, viz. because Peter 
had already been to the tomb and seen no Angels but only grave-cloths. 
That would require γάρ for δέ and the pluperf. The δέ would rather mark a 
contrast ; although they disbelieved, yet Peter went to the grave to satisfy 
himself. Didon supposes ¢wo visits of Peter to the tomb, one with John 
when Mary Magdalen reported the tomb empty, and a second when she 
reported that she had seen Angels and the Lord Himself (7. C. ch. xii. 
p- 797). More probably this verse (whatever its source) is an imperfect 
account of the visit of Peter with John. 


τὰ ὀθόνια μόνα. ‘* The grave-cloths without the body.” 


This is the reading of §°>B, Syr-Cur. Syr-Sin. Boh. Sah., omitting 
κείμενα, while S* AK II omit μόνα. L, cf Arm. have μόνα κείμενα, IXTA 
etc. κείμενα μόνα. Cod. Am. has Zosz¢a only, but many MSS. of Vulg. have 
sola postta. 

πρὸς αὑτόν. So B L, the rest reading πρὸς ἑαυτόν. The words are 
amphibolous (comp. xxiii. 35, 43, 50), and may be taken either with ἀπῆλθεν, 
‘‘he went away to his home,” z.e. his lodging in the city (Syr-Sin. RV.! 
Hahn), or with θαυμάζων, ““ wondering with himself” (Vulg. Luth. AV. 
RV.?). But does αὑτόν for ἑαυτόν occur in N.T. ὃ 


138-32. The Manifestation to the Two Disciples at Emmaus. 





XXIV. 13. | THE PASSION AND RESURRECTION 55! 


This narrative forms a counterpart to that of the manifestation to 
Mary Magdalen in Jn. There is a condensed allusion to the 
incident in the appendix to Mk. (xvi. 12, 13); but the narrative is 
peculiar to Lk., and is among the most beautiful of the treasures 
which he alone has preserved for us. He almost certainly obtained 
his information from one of the two disciples, and probably in 
writing. The account has all the effect of personal experience. 
If this is accepted, then Cleopas may be regarded as the narrator ; 
for Lk. would know and be likely to name the person from whom 
he received the account. 


The fact that Lk. was almost certainly a Gentile (Col. iv. 10-14), and that in 
the preface to his Gospel he indicates that he was not an eye-witness, renders the 
conjecture of Theophylact, that Lk. was the unnamed disciple who went with 
Cleopas to Emmaus, very improbable. This disciple was evidently a Jew 
(vv. 20, 27, 32) or a proselyte. Lk. may have been a proselyte before he was a 
Christian, and his preface ay mean no more than that he was not one of those 
““ which from the beginning were eye-witnesses” : but nothing is gained by such 
conjectures. In the Acts he uses the first person plural, when he himself was 
present. Why does he not do the same here, if he was one of the two? It 
would have added greatly to ‘‘the certainty”? which he wished to impart to 
Theophilus, if he had assured him that he himself had talked and eaten with 
Jesus on the very day of His Resurrection. But the hypothesis still finds sup 
porters, ¢.g. Lange, Godet, Bp. Alexander. Origen twice gives Simon as t’se 
name of the unnamed disciple (Ce/s. ii. 62, 68). This may be an erroneous 
interpretation of ὥφθη Σίμωνι (ver. 34). Epiphanius conjectures Nathanaei, 
which could hardly be right, if Nathanael is Bartholomew (ver. 33). But all 
such conjectures are worthless. Probably Lk. himself did not know who the 
other was. 


18. Καὶ ἰδού. As often, introduces something new and unex- 
fected. 120, 31, 36, li. 25, v. 12, 18, Vii. 12, etc. 

δύο ἐξ αὐτῶν. Not of the Apostles (ver. 10), as is shown by 
ver. 33, but of the disciples generally. A direct reference to πᾶσιν 
τοῖς λοιποῖς (ver. 9) is not manifest. For ἐν αὐτῇ τῇ ἡμέρᾳ sce small 
print on x. 7, and contrast AV. and RV. 


ἑξήκοντα. The reading ἕκατον ἑξήκοντα (NI K! N! II and some other Gk. 
Lat. and Syr. authorities) is “an Alexandrian geographical correction, though 
not of the type of Γεργεσηνῶν or Βηθαβαρά ; evidently arising from identifica- 
tion of this Emmaus with the better known Emmaus which was later called 
Nicopolis. The identification is distinctly laid down by Eus. Ilier. Soz., 
though they do not refer to the distance” (WH. ii. App. p. 72). Syr-Sin. 
has ‘‘ threescore.” 


Ἐμμαούς. The fortified town afterwards called Nicopolis can- 
not be meant, although all Christian writers from Eusebius to 
the twelfth century assume that it is meant. It is 176 stadia, or 
20 English miles, from Jerusalem ; and it is absurd to suppose that 
these two walked about 20 miles out, took their evening meal, 
walked 20 miles back, and arrived in time to find the disciples still 
gathered together and conversing (ver. 33). Yet Robinson con- 
tends for it (es. in Pal. iii. pp. 147-151), «Εἰ Kubeibeh, which is 


552 THE GOSPEL ACCORDING TO S. LUKE [XXIV 138-17 


63 stadia from Jerusalem, on the road to Lydda, is probably the 
place. It is about 7 miles N.W. of Jerusalem, in the beautiful 
Wady Beit Chanina, and the tradition in its favour dates from the 
crusades. Of other conjectures, Kudonieh and Beit Mizzeh are too 
near (36 to 40 stades), and Xkamasa is not near enough (72 
stades). But Caspari is very confident that Aw/onzeh is right 
(p. 242). See D.B.? and Schaff’s Herzog, art. “Emmaus”; also 
Didon, 7. C. App. U. 

14. καὶ αὐτοὶ ὡμίλουν. If αὐτοί has any special force, it is ‘and 
they communed ”—as well as those mentioned in ver. 10. Among 
the disciples this was the topic of conversation. The verb is 
peculiar to Lk. in N.T. (ver. 15; Acts xx. 11, xxiv. 26). The 
meaning of “converse, talk with” is classical, and survives in 
mod. Gk. 

Vulg. leads the way in translating ὁμιλεῖν differently in ver. 14 (dogue- 
bantur, ‘‘talked” AV.) and ver. 15 (fabularentur, ‘‘communed” AY.). 
See footnote on ii. 9. 

15. καὶ αὐτὸς ᾿Ιησοῦς. B omits καί, which makes no difference to the 


sense, but is the common constr. after ἐγένετο : see note at the end of ch. i. 
“Tt came to pass . that Jesus Himself,” about whom they were talking. 


ἐγγίσας. He overtook them, for they assume that He comes 
from Jerusalem (ver. 18), from which they are walking. 

16. ἐκρατοῦντο. There is no meed to assume a special act of 
will on the part of Christ, “‘ who would not be seen by them till the 
time when He saw fit.” They were preoccupied and had no 
expectation of meeting Him, and there is good reason for believing 
that the risen Saviour had a glorified body which was not at once 
recognized. Comp. ἐν ἑτέρᾳ μορφῇ in the appendix to Mk. 
(xvi. 12), the terror of the disciples (ver. 37), the mistake of Mary 
Magdalen (Jn. xx. 14, 15), and the ignorance of the Apostles on 
the lake (Jn. xxi. 4). But it is quite possible that the Evangelist 
understands the non-recognition of Jesus here and the recognition 
of Him afterwards (ver. 31) to be the results of Divine volition. 
For κρατεῖσθαι comp. Acts ii. 24. See on xviii. 34. 

tov μή. This may mean either ‘‘in order that they might not” or ‘‘so 
that they did not.” If the latter is adopted, the negative may be regarded as 
pleonastic. ‘* Were holden from knowing” easily passes into ‘‘ were holden 
so that they did not know,” or ‘‘ were holden that they might not know.” 
Comp. κατέπαυσαν τοῦ μὴ θύειν (Acts xiv. 18) ; κωλῦσαι τοῦ μὴ βαπτισθῆναι 
(Acts x. 47); οὐχ ὑτεστειλάμην τοῦ μὴ ἀναγγεῖλαι (Acts xx. 27): see also 
Gen. xvi. 2; Ps. xxxiv. 14, etc.; Win. xliv. 4. Ὁ, p. 409. For ἐπιγνῶναι 
comp. Acts xii. 14, xxvil. 39. 

17. ἀντιβάλλετε. Here only in N.T. and once only in LXX (2 Mac. 
xi. 3). It looks back to συνζητεῖν (ver. 15). 

καὶ ἐστάθησαν σκυθρωποί. This is the reading of δὲ B,e Boh. Sah. It 
is supported by the ἔστησαν of L, and probably by the erasure in A. It is 
adopted by Tisch. Treg. WH. Weiss, KV., but contended against by Field, 

Ot. Norv. iii. p. 60. With this reading the question ends at περιπατοῦντες, 

For σκυθρωποί comp. Mt. vi. 16; Gen. xl. 7; Ecclus. xxv. 23. 


XXIV. 18-21.) THE PASSION AND RESURRECTION 553 


18. ὀνόματι Κλεόπας, See on v. 27. The name is not to be identified 
with Κλωπᾶς (Jn. xix. 25), which is Aramaic, whereas Κλεόπας (= Κλεόπατρος) 
is Greek. The incorrect spelling C/eophas (AV.) comes from some Latin 
MSS. The mention of the name is a mark of reality. 

Σὺ μόνος παροικεῖς ᾿ερουσαλήμ. The pronoun is emphatic. The 
μόνος cannot mean “on/y a stranger” (AV.), but either “ the only 
stranger” or “ἃ lonely stranger,” #.e. either ‘Dost thou alone 
sojourn at J.,” or “ Dost thou sojourn alone at J.” The former is 
more probable: see Wetst. and Field for examples. The verb 
occurs only here and Heb. xi. 9 in N.T., but is common in LXX 
of being a stranger or sojourner (Gen. xxi. 23, 34, xxvi. 3, etc.). 
Comp. πάροικος (Acts vii. 6, 29) and παροικία (Acts xiii. 17). The 
usual construction would be ἐν Ἰερουσαλήμ: but we have γῆν ἣν 
παροικεῖς (Gen. xvii. 8 ; Exod. vi. 4). 

19. Mota; “What kind of things?” The question leads them 
on to open their hearts, and He is able to instruct them. 

ὃς ἐγένετο ἀνὴρ προφήτης. ‘Who proved to be, showed Him- 
self to be, a Prophet.” The ἀνήρ is perhaps a mark of respect, as 
in addresses (Acts i. 16, il. 29, 37, vil. 2, etc.) ; or mere amplifica- 
tion, προφήτης being a kind of adjective. 

δυνατὸς ἐν ἔργῳ. Comp. Acts vil. 22, ΧΡ]. 24; Ecclus. xxi. 8; 
Judith xi. 8. In class. Grk. without ev. In Ps. So/. xvii. 38, 42 
we have both constructions, but in a sense different from this. 
With the order comp. 2 Thes. ii. 17: usually λόγος καὶ ἔργον. 

ἐναντίον. He proved Himself to be all this before God and 
man; but no more than this. In thinking Him to be more they 
had made a mistake. © 

20. It is not out of any favour to the Romans (Renan) that 
Lk. does not mention their share in the crime. Lk. alone tells us 
that Roman soldiers mocked Jesus on the cross (xxiii. 36). And 
here their share (which was notorious and irrelevant) is implied in 
παρέδωκαν and ἐσταύρωσαν. 

21. ἡμεῖς δὲ ἠλπίζομεν. ‘But we were hoping,” until His 
death put an end to our expectation, “that precisely He,” and no 
other, “was the one who should redeem Israel.” Comp. the use 
of ὁ μέλλων in xxii. 23; Mt. xi. 14; Jn. xil. 4. 

λυτροῦσθαι. To cause to be released to oneself, set free for 
oneself the slave of another, redeem, ransom.” Comp. Tit. it. 14; 
Deut. xiii. 5; 2 Sam. vii. 23; Hos. xiii. 14. 

The οἱ δὲ εἶπαν justifies us in concluding that vv. 19-24 were spoken 
partly by Cleopas and partly by his companion. But the attempt to assign 
definite portions to each (19, 20 to Cl., 21a to the other, 21b to Cl., and so 
on) is wasted ingenuity. 

ἀλλά ye. The combination occurs elsewhere in N.T. 1 Cor. ix. 2. In 
class. Grk. another particle must immediately follow, and with this the ye 
coalesces, as ἀλλά γε δή or ἀλλά γε To. Otherwise a word or more must 
separate ἀλλά from ye. The force of the two is concessive. See Stallbaum 
on Plat. Rep. i. 331 B. The καί after ἀλλά γε is certainly genuine (BDLA 
33, Arm.). 


554 THE GOSPEL ACCORDING TO S. LUKE [XXIV. 21-25, 


σὺν πᾶσιν τούτοις. Super hee omnia (Vulg.): rather a lax use of σύν, 
Comp. Neh. v. 18; 3 Mac. 1. 22. Syr-Sin. omits. 


τρίτην ταύτην ἡμέραν ἄγει. The verb is probably impersonal : 
“one is keeping the third day, we are at the third day” (Grot. 
Beng. De W. Nosg. Wordsw. Hahn). Perhaps we may understand 
ὁ ᾿Ιησοῦς (Mey. Godet, Weiss, Alf.): the speaker has an impression 
that there was a prediction about the third day. But it is not 
probable that either 6 ἥλιος, or 6 οὐρανός, or χρόνος, or Ἰσραήλ is 
to be supplied. Comp. περιέχει ἐν γραφῇ (1 Pet. ii. 6). The 
σήμερον after dye (ΑΡ ΧΤ Δ etc. Syr-Pesh. Sah. Aeth. Vulg.) 
may be omitted (x BL, Boh. Syr-Cur. Syr-Sin. Arm.) with Tisch. 
WH. RV. 

22. ἀλλὰ καί. “ Bus, in spite of this disappointment, there is 
also this favourable item.” 

ἐξ ἡμῶν : and therefore not wanton deceivers. With ἐξέστησαν 
comp. ἐξιστάνων Acts vill. 9: the trans. use is found nowhere else 
in N.T. There should perhaps be a colon at ἡμᾶς. To put a 
colon (AV.) or semicolon (RV.) at μνηνεῖον implies that the being 
early at the tomb was the astonishing thing. Better “‘amazed us: 
having been early at the tomb and having failed to find His body, 
they came, saying,” etc. ὀρθρινός is a later form of ὄρθριος. 

23. ἦλθαν λέγουσαι... ot λέγουσιν. It is all hearsay evidence 
and unsatisfactory ; but it is sufficiently disturbing. For the constr. 
see Burton, § 343. 

24. ἀπῆλθάν tives. If this refers to the visit of Peter and John, 
it confirms the view that ver. 12 was not part of the original 
narrative. The pleonastic καί before αἱ γυναῖκες ought probably to 
be omitted with B D and most Versions. 

αὐτὸν δὲ οὐκ εἶδον. This was true of Peter and John: and 
perhaps Cleopas and his comrade had left Jerusalem without 
having heard that Mary Magdalen had said that she had seen 
Him. If they had heard it, like the rest, they had disbelieved it, 
end therefore do not think it worth mentioning. 


25. ἀνόητοι. Four quite different Greek words are translated ‘‘ fool” in 
AV.; ἀνόητος (elsewhere ‘‘ foolish,” Gal. iii. 1, 3; 1 Tim. vi. 9; Tit. iii. 3), 
ἄσοφος (Eph. v. 15), ἄφρων (xi. 40, xii. 20; 1 Cor. xv. 36, etc.), and μωρός 
Mt. v. 22, xxiii. 17, [19]; 1 Cor. iii. 18, iv. 10). The latter two are much 
stronger in meaning than the former two. Here the Latin translations vary 
between znsensati (acde) and stu/tz (f Vulg.), as in xi. 40 between zmszpzentes 
(c) and stu/tz (f Vulg.): xii. 20 and Mt. xxiii. 17 all have st/tus, Mt. v. 22 
all fatuus. 

βραδεῖς... τοῦ πιστεύειν ἐπὶ πᾶσιν ols. The gen. is one of limita- 
tion depending upon βραδεῖς, which occurs here and Jas. i. 19 only. Comp. 
ἕτοιμοι τοῦ ἀνελεῖν (Acts xxiii. 15): ἕτοιμοι τοῦ ἐλθεῖν (1 Mac. v. 39). Else- 
where Lk. has the acc. after πιστεύειν ἐπί (Acts ix. 42, xi. 17, xvi. 31, xxii. 
19), in all which cases the object of the belief is a person. The difference is 
between faith resting upon, and faith directed towards, an object. Note the 
characteristic attraction: see small print on iii. 19. 


XXIV. 25-27.) THE PASSION AND RESURRECTION 555 


ἐπὶ πᾶσιν ots ἐλάλησαν ot προφῆται. There is special point in 
the πᾶσιν. Like most Jews, they remembered only the promises of 
the glories of the Messiah, and ignored the predictions of His 
sufferings. We cannot well separate ἐπὶ πᾶσιν from πιστεύειν and 
take émi’=“‘on the top of, after, in spite of”: “slow of heart to 
believe, in spite of all that the Prophets have spoken” (Hahn). 
Still more unnatural is Hofmann’s proposal to transfer these words 
to the next verse: ‘On the basis of all that the Prophets have 
spoken ought not Christ,” etc. 

26. οὐχὶ ταῦτα ἔδει. “‘Behoved it not the Christ to suffer 
these very things and thus enter into His glory?” According to 
the Divine decree respecting the Messiah as expressed in prophecy, 
precisely the things which these two had allowed to destroy their 
hopes were a confirmation of them. The ταῦτα stands first with 
emphasis: for ἔδει comp. ix. 22, xili. 33, xvii. 25, etc. There is no 
need to understand δεῖ with εἰσελθεῖν in order to make it clear that 
He had not yet entered. Grammatically ἔδει belongs to both 
verbs, but it chiefly influences παθεῖν : the suffering comes first, 
and is the road to the glory. Comp. ver. 46. The same is said of 
Christ’s followers Acts xiv. 22. 

27. ἀπὸ Μωυσέως. For the form see on ii. 22. Such prophecies 
as Gen. iii. 15, xxii. 18; Num. xxiv. 17; Deut. xviii. 15, and such 
types as the scape-goat, the manna, the brazen serpent, and the 
sacrifices, are specially meant. Comp. Acts vill. 35. 

καὶ ἀπὸ πάντων τῶν προφητῶν. ‘This may be regarded as a lax 
construction not likely to be misunderstood: comp. ἕτεροι κακοῦργοι 
δύο (xxiii. 32). But this is not necessary, for with each Messianic 
passage there was a fresh start in the interpretation. It does 
not help much to say that Moses and the Prophets are here con- 
sidered as one class in distinction from the rest of O.T., and that 
the meaning is that He began with these and thence passed to the 
Psalms (ver. 44) and other books (Hofm. Hahn). The repetition 
of the azo shows that the Prophets are regarded as separate from 
- the Pentateuch. The literal meaning of the characteristic πάντων 
and πάσαις may stand, but need not be pressed. There is 
nothing incredible in the supposition that He quoted from each 
one of the Prophets. 


διερμήνευσεν (N° BLU) supported by διηρμήνευσεν (M) is probably right, 
rather than διερμήνευεν (AG PXIT AA) or διηρμήνευεν (EH KS VII ete). 
But instead of ἀρξάμενος. . . διερμήνευσεν we have in D ἦν ἀρξάμενος ἀπὸ 
Μωυσέως καὶ 1.7. mp. ἑρμηνεύειν, erat incipiens a mosen. et omnium prophee- 
tarum interpretari (d); also erat incipiens . . . interpretans (bfi,r), fust 
incipiens . . . interpretans (ce). erat inchoams . . . interpretans (a). But 
fVulg. have e¢ inczpiens ... interpretabatur. The καὶ διερμηνεύειν of 
&* points to some form of this Western reading. 


διερμήνευσεν ... . Ta περὶ ἑαυτοῦ. Comp. 1 Cor. xii. 30, xiv, 


§56 TIlE GOSPEL ACCORDING TO 5. LUKE (XXIV. 27-80. 


5, 13, 272. In Acts ix. 36 and 2 Mac. i. 36 the verb is used of 
interpreting a foreign language. Neither γεγραμμένα (De W. Mey. 
Weiss) nor anything else is to be understood with τὰ περὶ ἑαυτοῦ : 
see small print on xxil. 37. 

28. προσεποιήσατο. No unreal acting a part is implied. He 
began to take leave of them, and wou/d have departed, had they 
not prayed Him to remain. Comp. His treatment of the disciples 
on the lake (Mk. vi. 48), and of the Syrophenician woman (Mk. 
vil. 27). Prayers are part of the chain of causation. 

The Latin Versions suggest pretending what was not meant: μα se 
(bef ff), déxet se (1), feczt se (d), semulavit se (e), adfectabat se (a). But all 
of these, excepting the last, support προσεποιήσατο (§ ABD L) against 
προσεποιεῖτο (PX 1'AATI). The προσποιεῖσθαι did not continue. The verb 


does not occur elsewhere in N.T. Comp. Job xix. 14. 
In this verse οὗ for of or εἰς ἥν is genuine ; not in xxii, 10. 


29. mapeBidoavto. Moral pressure, especially by entreaty, is 
meant: Acts xvi. 15; Gen. xix. 9; I Sam. xxvill. 23; 2 Kings 
ii. 17, v. 16. In the last case the urgent entreaty is unsuccessful, 
and therefore the word does not imply compulsion. Comp. 
ἀνάγκασον εἰσελθεῖν (XIV. 23). 

Μεῖνον μεθ᾽ ἡμῶν. Combined with what follows, this implies a 
dwelling, which may have been the home of one of the two. Their 
allowing Him to preside does not prove that it was aninn. In 
their enthusiasm they naturally left the chief place to Him. On 
the other hand, μεθ᾽ ἡμῶν is simply ‘‘in our company,” not neces- 
sarily “αἱ our house”: comp. σὺν αὐτοῖς below. 

πρὸς ἑσπέραν. Comp. Gen. viii. 11; Exod. xii. 6; Num. ix. 11; Zech. 
xiv. 7. The classical ἑσπέρα is very freq. in LXX, but in N.T. is peculiar to 
Lk. (Acts iv. 3, xxviii. 23). So also κλίνω of the declining day (ix. 12): 
comp. Jer. vi. 4. 

The ἤδη after κέκλικεν (XW B LI 33, abef ff, Vulg. Boh.) is doubtless 
genuine. Syr-Cur. and Syr-Sin. aah τς the sentence: ‘‘ And they began 


to entreat Him that He would be (abide) with them, because it was nearly 
dark.” 


30. ἐν τῷ κατακλιϑῆναι. “* After He had sat down”; not “as 
He sat,” ete. (AV.), nor dum recumberet (Vulg.): see on ili, 21. 
In N.T. the verb is peculiar to Lk. (vii. 36, ix. 14, 15, xiv. 8): 
see on ix. 14. 

λαβὼν τὸν ἄρτον. ‘He took the bread” that was usual, or 
“the loaf” that was there. That this was a celebration of the 
eucharist (Theophylact), and a eucharist sub und specie, is an im- 
probable hypothesis. ΤῸ support it Maldonatus makes ἐν τῷ 
κατακλ. mean ‘“‘after He had supped,” as a parallel to pera τὸ 
δειπνῆσαι (xxii. 20). But the imperf. ἐπεδίδου is against the theory 
of a eucharist. In the Last Supper there is no change from aor. 
to imperf. such as we have here and in the Miracles of the Five 
Thousand (κατέκλασεν καὶ ἐδίδου, ix. 16) and of the Four Thousand 


XXIV. 30-32. | THE PASSION AND RESURRECTION 557 


(ἔκλασεν καὶ ἐδίδου, Mk. viii. 6). In none of the Gospels is the 
imperf. used of the eucharist (xxii. 19; Mk. xiv. 22; Mt. xxvi. 26), 
nor in 1 Cor. xi. 22. Wordsworth, although he regards this as a 
eucharist, points out that “bread” was to the Jews a general 
name for food, including drink as well as meat; and that to “eat 
bread” and “break bread” are general terms for taking refresh- 
ment. That the bread was blessed in order that it might open 
the eyes of the disciples is also improbable: the εὐλόγησεν is the 
usual grace before meat. It was the breaking of the bread on the 
part of Jesus, rather than their own partaking of the bread, which 
helped them to see who He was: see ver. 35. 

81. διηνοίχθησαν of ὀφθαλμοί. This must be explained in 
harmony with ver. 16. If the one implies Divine interposition, 
so also does the other. These two had not been present at the 
Last Supper, but they had probably often seen Jesus preside at 
meals ; and something in His manner of taking and breaking the 
bread, and of uttering the benediction, may have been the means 
employed to restore their power of recognizing Him. Wright’s con- 
jecture that the eucharist was instituted long before the Last Supper 
is unnecessary. Comp. Gen. xxi. 19; 2 Kings vi. 20; Gen. iil. 5, 7. 


For the augment see WH. ii. App. p. 161. All three forms, ἠνοίχθην, 
ἀνεῴχθην, and ἠνεῴχθην, are found well attested in N.T. Gregory, Prolegom. 
Ρ. 121. Syr-Cur. and Syr-Sin. add ‘‘ immediately” to ‘* were opened.” 


ἄφαντος ἐγένετο. “He vanished, became invisible”: comp. 
ver. 37, Vi. 36, xii. 40, XVi. I1, 12, xix. 17. It is very unnatural to 
take ἐγένετο with ἀπ᾽ αὐτῶν and make ἄφαντος adverbial: “He 
departed from them without being seen.” Something more than 
a sudden departure, or a departure which they did not notice until 
He was gone, is intended. We are to understand disappearance 
without physical locomotion: but we know too little about the 
properties of Christ’s risen body to say whether this was super- 
natural or not. Nowhere else in bibl. Grk. does ἄφαντος occur: 
-in class. Grk. it is poetical. In 2 Mac. iii. 34 ἀφανεῖς ἐγένοντο 15 
used of Angels ceasing to be visible. The ἀπ᾽ αὐτῶν implies no 
more than withdrawal from their sight: to what extent His 
presence was withdrawn we have no means of knowing. But His 
object was accomplished ; viz. to convince them that He was the 
Messiah and still alive, and that their hopes had not been in vain. 
To abide with them in the old manner was not His object. 


The Latin Versions vary much, but none of them suggest a mere quiet 
withdrawal : zusguam comparuit ab ets (ce ffy) or tis (a), non comparuit ab 
eis (dr), invisus factus est ets (bf), nom apparens factus est ab ets (6), 
evanuit ex oculis eorum (Vulg.). Syr-Sin. has ‘‘ He was lifted away from 
them”: so also Syr-Cur. Respecting Jos. Ant. xx. 8. 6 see p. xxx. 


82. καιομένη ἦν. The periphrastic tense emphasizes the con 


$58 THE GOSPEL ACCORDING TO S. LUKE [XXIV. 32-34, 


tinuance of the emotion. Common and natural as the metaphor 
is, it seems to have been misunderstood ; and hence the reading 
ξείελ τ ἢ (D), perhaps from 2 Cor. iii. 14-16 ; while excecatum 
(c), and optusum (1) seem to imply πεπηρωμένη as another cor- 
rection. Other variations are ex/erminatum (6) and gravatum 
(Syr-Cur. Syr-Sin. Sah. Arm.). They regard the glow in their 
hearts as further proof that it was indeed Jesus who was with them 
as they walked. 

ὡς ἐλάλει. . . ὡς διήνοιγεν. ‘While He was speaking... 
while He was opening.” Note the asyndeton and the use of the 
same verb for the opening of their eyes and the opening of the 
Scriptures. 

33-43. § The Manifestation to the Eleven and the other 
Disciples at Jerusalem. We cannot determine whether this is 
the same appearance as Jn. xx. 19. If it is, then τοὺς ἕνδεκα is 
not exact, for on that occasion Thomas was absent; and in any 
case it is improbable that he was present. If he was, why was 
the incident which convinced him delayed for a week? Can 
we suppose that he withdrew between vv. 35, 36? It is much 
simpler to suppose that “‘the Eleven” is used inaccurately. 

33. αὐτῇ τῇ ὥρᾳ. “That very hour”: comp. x. 7. The 
lateness of the hour, which they had urged upon their guest 
(ver. 29), does not deter them. Note the characteristic ἀναστάντες 
(i. 39, iv. 29, etc.) and ὑπέστρεψαν (i. 56, ii. 20, 43, 45, iv. 1, etc.). 
It was in order that others might share their great joy that they 
returned at once to Jerusalem. Yet D cde Sah. insert λυπούμενοι 
(tristes, contristati) after ἀναστάντες. 

ἠθροισμένους. This is the reading of δὲ Β Ὁ 33, adopted by all the best 
editors. The verb is not rare in LXX, but occurs here only in N.T. TR. 
has συνηθρ. with A LP X etc., a verb which is found in N.T, enly in Acts 
xii. 12, ΧΙΧ. 25. 

τοὺς σὺν αὐτοῖς. Much the same as πάντες οἱ λοιποί (ver. 9). 
Comp. Acts 1. 14. 

84. λέγοντας. This was the statement with which the 
assembled disciples greeted the two from Emmaus. ‘The 
appendix to Mk. cannot be reconciled with this. There we are 
told that, so far from the two being met by news that the Lord 
was risen, their own story was not believed (xvi. 13). 

ὥφθη Σίμωνι. There is no other mention of this manifestation 
in the Gospels ; but S. Paul quotes it in the first rank as evidence 
of the Resurrection (1 Cor. xv. 5): and this coincidence between 
the Evangelist and the Apostle cannot well be accidental. It 
confirms the belief that this Gospel is the work of one who was 
intimate with S. Paul. For ὥφθη see on xxii. 42. This manifesta- 
tion apparently took place after the two had started for Emmaus 
and before the disciples assembled at Jerusalem. ‘The Apostle 


XXIV. 34-39.] THE PASSION AND RESURRECTION 559 


“most in need of comfort was the first to receive it.” But Lange 
is fanciful when he adds, ‘‘ We here learn that after his fall Peter 
named himself, and was named in the Church, Simon, not Peter” 
(Lge. ui p. 387). See on vi. 14. 

35. καὶ αὐτοὶ ἐξηγοῦντο. “And they on their side rehearsed.” 
Excepting Jn. i. 18, the verb occurs only here and Acts x. 8, 
XV. 12, 14, xxl. 19. Note that the Lord’s breaking of the bread, 
and not their partaking of it, is spoken of as the occasion of their 
recognizing Him. Syr-Sin. has ‘‘as He brake bread.” 

36. ἔστη ἐν μέσῳ A sudden appearance, analogous to the 
sudden disappearance (ver. 31), is intended. See on vill. 7. On 
the words καὶ λέγει αὐτοῖς Εἰρήνη ὑμῖν, which look like a very 
early insertion from Jn. xx. 19, see note at the end of the chapter. 
They express what is true in fact, but is probably not part of the 
original text of Lk. 


37. πτοηθέντες δέ. There is some confusion of text here. This is the 
reading of AL PXI'A etc. supported by conturbatique (Ὁ ff,), turbatt autem 
(ce), et conturbati (1), conturbatz vero (f Vulg.). But D has αὐτοὶ δὲ πτοηθέν- 
τες, ipst autem paverunt (d), ἐξ φοβηθέντες δέ, exterrité autem (a), and B 
Oponbévtes. The last may possibly be right. Syr-Sin. has ‘‘shaken” both 
here and for τεταραγμένοι in ver, 38. 


πνεῦμα. ‘The disembodied spirit of a dead person, a ghost.” 
Comp. φάντασμα (Mt. xiv. 26), which D has here. Thomas 
would explain away their evidence by maintaining that this first 
impression respecting what they saw was the right one. For 
ἔμφοβοι γενόμενοι see on ver. 5; and for this use of πνεῦμα 
comp. 1 Pet. iii. 19. To introduce the notion of an evé/ spirit 
is altogether out of place. 


88. τί. .. καὶ διὰ ti. 90 in NAXTAA*II, guid... et quare, 
abcefff,l Syr-Cur. ‘‘Why... and wherefore” RV. But DLhave τί 
... ἵνα τί, and BA?ri... τί, Syr-Sin. has Why ... why, Tert. guid 
. . . guid. Vulg. inaccurately omits the second guid. 

ἀναβαίνουσιν ἐν τῇ καρδίᾳ ὑμῶν. So A* (?) BD, 2 corde vestro 
(abceff,l. Sah. Aeth.); for which ἐν ταῖς καρδίαις ὑμῶν (NATLXTA 
etc.), 2 cordibus vestris (f Syr-Sin.), is an obvious correction. Vulg. ig 
again the least accurate with zz corda vestra. Nowhere else does ἀναβ. ἐν 
τῇ καρδίᾳ occur: elsewhere ἐπὶ τὴν x. (Acts vii. 23) or ἐπὶ καρδίαν (1 Cor. 
ii. 9; Jer. iii. 16). 


89. ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας. This seems to imply 
that His feet as well as His hands had been nailed. Jesus first 
convinces them of His identity,—that He is the Master whom 
they supposed that they had lost; and secondly of the reality of 
His body,—that it is not merely the spirit of a dead Master that 
they see. 


Tyn. Cov. Cran. Gen. AV. all have ‘‘ Behold .. . see” for (ere... 
ἴδετε. Wic. Rhem. RV. follow widele . . . videte of Vulg. with ‘‘See.., 


560 THE GOSPEL ACCORDING TO 8. LUKE [XXIV. 39-41. 


see.” The first refers to the test of identity, the sight of the wouna-prints, 
the second to the test of reality, the sense of touch. 


ψηλαφήσατέ pe. 1 Jn. 1.1 seems to be a direct reference to 
this passage: the same verb is used. The remarkable quotation 
in Ignatius (Smyr. iii. 1) should be compared: ore πρὸς τοὺς περὶ 
Πέτρον ἦλθεν, ἔφη αὐτοῖς: Λάβετε, ψηλαφήσατέ pe, καὶ ἴδετε ὅτι 
οὐκ εἰμὶ δαιμόνιον ἀσώματον. Eusebius (.Χ. £. iii. 36. 11) does 
not know whence Ignatius got these words. Jerome more than 
once gives the Gospel according to the Hebrews as the source of 
the saying about the zucorporale demonium. Origen says that it 
comes from the Zeaching of Peter. As all three writers knew the 
Gospel according to Hebrews well, the testimony is perplexing. 
We may conjecture that Origen is right, that Eusebius had never 
seen the passage, and that Jerome’s memory has failed him. 
That it is quite possible to forget much of a book that one has 
translated, every translator will admit. See Lft. on Ign. Swyz. 11]. 

ὅτι πνεῦμα. Once more an ambiguous ore: comp. xix. 31, 43, 
xxii. 70, etc. But “because” or “for” (AV. RV. Nosg. Godet, 
Weiss) is much more probable than “that” (Mey. Hahn). Comp. 
οὐ yap ἔτι σάρκας Te Kai ὀστέα ἶνες ἔχουσιν (Hom. Od. xi. 219). 


40. The evidence against this verse is exactly the same as against the 
doubtful words in ver. 36 with the addition of Syr-Cur. It may be regarded 
as an adaptation of Jn. xx. 20, καὶ τὴν πλευράν being changed into καὶ τοὺς 
πόδας to suit ver. 39. Apelles in Hipp. Aef vii. 26 combines the two, 
δείξαντα τοὺς τύπους τῶν ἥλων καὶ τῆς πλευρᾶς. Tertullian uses ver. 40 to 
answer Marcion’s perversion of ver. 39 (iv. 43). See note p. 568, 


41. ἀπιστούντων αὐτῶν ἀπὸ τῆς χαρᾶς. A remark, “ which, 
with many similar expressions, we owe to the most profound 
psychologist among the Evangelists.” Vix _ sibimet ipst pre 
necopinato gaudio credentes (Livy, xxxix. 49). For this use of ἀπό 
comp. xxl. 26, xxii. 45; Acts mi. Τά; Mt. xuil..44, xiv. 26, ete 

"Εχετέ τι ΒΕ στ ἐνθάδε; The objection that, if Jesus took 
food in order to convince them that He was no mere spirit, 
when food was not necessary for the resurrection-body, He was 
acting deceitfully, does not hold. The alternative—‘either a 
ghost, or an ordinary body needing food”—is false. There is a 
third possibility: a glorified body, capable of receiving food. 
Is there any deceit in taking food, which one does not want, in 
order to place others, who are needing it, at their ease? With the 
double sign granted here, the handling and the seeing Him eat, 
comp. the double sign with Moses’ rod and hand (Exod. iv. 1-8), 
and with Gideon’s fleece (Judg. vi. 36-40). For βρώσιμον comp. 
Lev. xix. 23; Ezek. xlvii. 12; Neh. ix. 25: not elsewhere in N.T. 

ἐνθάδε : rare in LXX, and in N.T., excepting Jn. iv. 15, 16 
peculiar to Lk. (Acts x. 18, xvi. 28, xvii. 6, xxv. 17. 24). 





XXIV. 42-44.) THE PASSION AND RESURRECTION 561 


42. καὶ ἀπὸ μελισσίου κηρίου. The evidence against these words is 
far stronger than against any of the other doubtful passages in this chapter 
(wv. 3, 6, 9, 12, 36, 40, 51, 52). Here SABDL, de Boh. Syr-Sin. omit 
the whole, while ab omit me/d/’s. Clem-Alex. Orig. Eus. Cyr-Alex. speak of 
the broiled fish in a way which makes it very improbable that they would 
have omitted the honey-comb, had it been contained in their copies of the 
Gospel. NX are the best uncials which contain the words, and of these X 
with E* has κηρίον for κηρίου. Even Godet admits that not only here, but 
in vv. 36 and 40, the disputed words are probably interpolations. 


43. ἐνώπιον αὐτῶν ἔφαγεν. Comp. οἵτινες συνεφάγομεν καὶ 
συνεπίομεν αὐτῷ μετὰ τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν (Acts x. 41). 
Nothing is said here or in the meal at Emmaus about drinking, 
but are we to infer that nothing was drunk ? 


K II and some cursives with many Versions (Syr-Cur. Syr-Hier. Boh. 
Aeth. Arm. c Vulg.) after ἔφαγεν add καὶ [λαβὼν] τὰ ἐπίλοιπα ἔδωκεν αὐτοῖς, 
sumens religuias dedit ets. 


44-49. Christ’s Farewell Instructions. This section seems to 
be a condensation of what was said by Christ to the Apostles 
between the Resurrection and the Ascension, partly on Easter 
Day and partly on other occasions. But we have no sure data by 
which to determine what was said that same evening, and what 
was spoken later. Thus Lange assigns only ver. 44 to Easter 
Day, Godet at least vv. 44, 45, Euthymius vv. 44-49, while 
Meyer and others assign all the remaining verses also (44-53) to 
this same evening. On the other hand Didon would give the 
whole of this section to a later occasion, after the manifestations 
in Galilee. It is evident that the command to remain ἐν τῇ 
πόλει (ver. 49) cannot have been given until after those manifesta- 
tions, and was almost certainly given in Jerusalem. 

44. Εἶπεν δὲ πρὸς αὐτούς. This new introduction points toa 
break of some kind between vv. 43 and 44; but whether of 
moments or of days we cannot be certain. It is probable that 
Lk. himself, when he wrote his Gospel, did not know what the 
‘interval was. This was one of several points about which he had 
obtained more exact information when he wrote the first chapter 
of the Acts. 

Οὗτοι of λόγοι. ‘‘ These are My words, which I spake unto you 
formerly (and repeat now), viz. that all things,” εἴς. 

ἔτι ὧν σὺν ὑμῖν : refers to His intercourse with them before His 
death, a mode of intercourse which is entirely at an end: comp. Acts 
ix. 39. Not that the new intercourse will be less close or con- 
tinuous, but it will be of a different kind. His being visible is 
now the exception and not the rule, and He is ceasing to share in 
the externals of their lives. That the words refer to what He said 
during the walk to Emmaus (ver. 26) is most improbable. Christ 
is addressing all the disciples present, not merely those who walked 

36 


$62 THE GOSPEL ACCORDING TO S. LUKE [XXIV. 44-46 


with Him to Emmaus. Such passages as xvill. 31-33 and ix. 22 
are meant. 

ἐν τῷ νόμῳ Μωυσέως καὶ [τοῖς] προφήταις kal ψαλμοῖς. This is 
the only place in N.T. in which the tripartite division of the 
Hebrew Canon of Scripture is clearly made. But it does not 
prove that the Canon was at this time fixed and closed; nor need 
we suppose that “‘ Psalms” here means the whole of the Aethubim 
or Hagiographa. Of that division of the Jewish Scriptures the 
Psalter was the best known and most influential book ; and, more- 
over, it contained very much about the Messiah. Hence it is 
naturally singled out as representative of the group. In the pro- 
logue to Ecclesiasticus we have the tripartite division in three 
slightly different forms (1) “the Law and the Prophets and others 
that have followed their steps”; (2) “the Law and the Prophets 
and other books of our fathers”; (3) “‘the Law and the Prophets 
and the rest of the books.” Elsewhere we have “the Law and 
the Prophets” (xvi. 16; Mt. vii. 12); ‘‘ Moses and the Prophets” 
(xvi. 29, 31, Xxlv. 27); and “the Law of Moses and the Prophets” 
(Acts xxviil. 23); where the third division is not to be regarded as 
excluded because not specially mentioned. Ryle, Canon of the 
O.T. pp. 150, 191, 291. 

Note that the prep. is not repeated with either προφήταις or ψαλμοῖς, and that 
the art. is not repeated with ψαλμοῖς and not quite certainly with προφήταις : 
the three divisions are regarded as one storehouse of Messianic prophecy. 
The evidence stands thus: καὶ προφήταις (ADNXTAATL, et prophetis 
Latt.), καὶ τοῖς προφήταις (B, Boh.), ἐν τοῖς mpod. (N), καὶ ἐν τοῖς pod. (L). 


45. This opening of their understanding is analogous to that 
in ver. 31. Comp. Acts xvi. 14, xxvi. 18; 2 Mac. i. 4. Godet re- 
gards this as parallel to ‘“‘He breathed on them, and saith unto 
them, Receive ye the Holy Ghost” (Jn. xx. 22). It was by the 
gift of the Spirit that their minds were open to understand. Con- 
trast xviii. 34. D has διήνυξεν (sic) αὐτῶν τὸν νοῦν, but d has 
adaperti sunt eorum sensus. 

46. Godet would put a full stop at γραφάς and make καὶ εἶπεν 
αὐτοῖς introduce a fresh summary of what was said, possibly on 
another occasion. It is very unnatural to make ὅτι mean ‘“be- 
cause” or “for,” and take it as the beginning of Christ’s words. 
“He opened their minds and (in explanation of this act) said to 
them, Because thus it is written,” etc. (Mey.). It is more doubt- 
ful whether ὅτι introduces the ovazio recta (Weiss, Hahn), in which 
case it is left untranslated (AV. RV.), or the ovatio obliqua 
(Rhem.). 


οὕτως γέγραπται παθεῖν τὸν Χριστόν. Thus δ BC*L, Aeth. Syr- 
Harcl. Soalso D, abcde ff,lr Boh., but with τὸν Χριστόν before παθεῖν. 
Syr-Sin. and Arm. substitute for γέγραπται the ἔδει of the similar ver. 26, 
whiie AC7NXTAAIU, fq Vulg. insert καὶ οὕτως ἔδει after γέγραπται, and 


XXIV. 46-49.] THE PASSION AND RESURRECTION 563 


ce Cypr. omit οὕτως. ΑἹ] are attempts to get rid of abruptness, and perhaps 


the reading of A C? etc. is a conflation of δὲ B etc. with Syr-Sin. and Arm. 
D omits ἐκ νεκρῶν. 


For the aor. infin. referring to what is future in reference to the main verb 
see Burton, § 114. 


4%. ἐπὶ τῷ ὀνόματι αὐτοῦ. “On the basis of all that His name 
implies”: it is His Messiahship which makes repentance effectual. 
Comp. the use of ἐπὶ τῷ dy. 1x. 48, xxi. 8; Acts iv. 17, 18, v. 2& 
40. Εἴς. 

μετάνοιαν εἰς ἄφεσιν ἁμαρτιῶν. The εἰς (NB, Boh. Syr.) was 
corrected to καί (AC DN Χ etc.) on account of the second εἰς. 
The εἰς is confirmed by 111. 3; Mt. xxvi. 28; Mk. i. 4: comp. τὴν 
μετάνοιαν εἰς ζωήν (Acts xi. 18). Comp. also Mt. xxviil. 19. 


ἀρξάμενοι. It is difficult to decide between taking this as a rather violent 
anacoluthon, as if ‘‘that ye should preach” had preceded, and making it 
the beginning of a new sentence, ‘‘ Beginning from Jerusalem ye are wit- 
nesses of these things.” The former is perhaps better. The correction ἀρξά- 
μενον (AC? etc.) is meant to agree with τὸν Χριστόν, or perhaps to be an 
impers. acc. abs. like ἐξόν, παρόν. Comp. ἀπὸ δὲ Ποσειδηΐου πόλιος, ἀρξά- 
μενον ἀπὸ ταύτης μέχρι Αἰγύπτου (Hdt. ili. 91. 1). The priority of the Jewish 
nation in its right to the Gospel is still acknowledged, in spite of their 
rejection of the Messiah. D has ἀρξαμένων, ἃ inctpientium. 

48, ὑμεῖς μάρτυρες τούτων. The omission of ἐστέ is against taking 
ἀρξάμενοι ἀπὸ Tep. with this clause. That ἐστέ is rightly omitted (B Ὁ, Aeth. 
Aug.) is shown by its being inserted sometimes before (δὲ A C® L etc.) some- 
times after (C*) μάρτυρες. AC? XT etc. have ὑμεῖς δέ, D καὶ ὑμεῖς δέ. SB 
C* L, Boh. Syr-Harcl. have ὑμεῖς alone. The omission of both conjunction 
and verb makes the sentence more forcible and ὑμεῖς more emphatic. That 
bearing testimony respecting the Passion and Resurrection was one of the 
main functions of an Apostle is manifest from Acts i. 8, 22, li. 32, iil. 15, 
ν. 32, x. 39, 41, etc. 


49. καὶ ἰδοὺ ἐγώ. The ἐγώ balances the preceding ὑμεῖς. “1 
have told you your part: this is mine.” ‘The ἰδού is wanting in 
ΝΣ DL, Latt. Boh. Syr-Sin. The combination ἰδοὺ ἐγώ (xxill. 14; 
Acts x. 21, xx. 22) is extraordinarily frequent in LXX. 

ἐξαποστέλλω τὴν ἐπαγγελίαν. Present of what will come in the 
immediate and certain future. Here first in the Gospels have we 
ἐπαγγελία in the technical sense of the ‘promise of God to His 
people”: see on Rom. i. 2. The gift of the Spirit is specially 
meant: comp. Is. xliv. 3; Ezek. xxxvi. 27; Joel ii. 28; Zech. 
xii. το. ‘The promise” therefore means the thing promised. 
For ἰδοὺ ἐγὼ ἐξαποστέλλω comp. Jer. vili. 17 ; ἰδοὺ ἐγὼ ἀποστέλλω, 
vii. 27; Mt. x. 16; Mal. iv. 4 [iii, 23]: X*ACDNTAT have 
ἀποστέλλω here. In Jn. xv. 26 and xvi. 7, where, as here, Christ 
speaks of the Spirit as His gift, πέμψω is used: in Jn. xiv. 16 the 
Father δώσει at the petition of Christ. 

ὑμεῖς δὲ καθίσατε ἐν τῇ πόλει. Once more an emphatic contrast 
between ἐγώ and ὑμεῖς. For καθίζειν of spending some time in a 


564 THE GOSPEL ACCORDING TO 5. LUKE (XXIV. 49-51 


place comp. Acts xviii. 11; Exod. xvi. 29; Judg. xi. 17, xix. 4, 
Ruth iii. 1 [ii. 23]; 1 Sam. i. 23, etc. With the command here 
given comp. Acts i. 4. To suppose that it was spoken on Easter 
Day involves a contradiction with Mt. xxviii. 7, 10, 16; Mk. xvi. 7; 
Jn. xxi. τ. It implies patient waiting. 

ἐνδύσησθε . . δύναμιν. The metaphor is common both in 
ΝΣ ἀπ Lox: Rom) xiii 14 ; 1 Cor. xv. 552; Gal. 1: 27} Gar 
ili. 10; Eph. iv. 24; Job viii. 22, xxix. 14, xxxix. 19; Ps. xxxiv. 26, 
xcli. 1, etc. There is no need to discuss whether the Spirit is the 
δύναμις or confers it. 


According to the best texts (§ BC* L 33, Eus. Syr-Hier.) ἐξ ὕψους pre- 
cedes δύναμιν and immediately follows ἐνδύσησθε, to which it belongs. Comp. 
Is. xxxii. 15. 


50-53. The Ascension and the Conclusion of the Gospel. It 
is not improbable that, at the time when he wrote his Gospel, Lk. 
did not know the exact amount of interval between the Resurrec- 
tion and the Ascension. That was a piece of information which 
he may easily have gained between the publication of the Gospel 
and of the Acts. And while he does not state either here or 
ver. 44 that there was any interval at all, still less does he say that 
there was none: there is no ev αὐτῇ τῇ ἡμέρᾳ (ver. 13). Being 
without knowledge, or not considering the matter of importance, 
he says nothing about the interval. But it is incredible that 
he can mean that, late at night (vv. 29, 33), Jesus led them out to 
Bethany, and ascended in the dark. So remarkable a feature 
would hardly have escaped mention. Probably δέ both here and 
in ver. 44 introduces a new occasion. 

50. ἕως πρὸς Βηθανίαν. It is doubtful whether this can mean 
“until they were over against Bethany.” Field regards πρός after 
ἕως 45 a mere expletive and compares καὶ ἀφίκετο ἕως πρὸς ἄνθρωπόν 
τινα ᾿Οδολλαμίτην (Gen. xxxvili. 1). In LXX ἕως εἰς is common, 
and many texts (AC? XTAATI) substitute ἕως eis here for ἕως 
πρός (ἡ ΒΟΥ). D has πρός without ἕως. The ἔξω after αὐτούς 
(A C3 Ὁ X etc.) is omitted by 8 B C* L 33, ac Boh. Syr. Arm. 


The well-known passage in the Z/zst/e of Barnabas (xv. 9) is probably only 
a clumsily expressed explanation for keeping Sunday as a day of joy; viz. be- 
cause Jesus on that day rose from the dead, and (not to die again, as Lazarus 
and others,—on the contrary) manifested Himself and ascended into heaven. 
Διὸ καὶ ἄγομεν τὴν ἡμέραν τὴν ὀγδόην εἰς εὐφροσύνην, ἐν ἣ Kal ὁ ᾿Ιησοῦς ἀνέστη ἐκ 
νεκρῶν, καὶ φανερωθεὶς ἀνέβη εἰς οὐρανούς. Grammatically ἐν 7 belongs to ἀνέβη 
as well as to ἀνέστη, and with Hefele we must admit the possibility that 
Barnabas believed that the Ascension took ‘place on Sunday. But Funk is 
right in saying that ἐν 7 is perhaps not intended to go beyond ἀνέστη ἐκ νεκρῶν. 
Dressel’s expedient, however, of putting a full stop at ἐκ νεκρῶν, is rather violent. 
Harmer does not place even a comma between the clauses. 


Bl. διέστη ἀπ᾿ αὐτῶν. “‘ Parted, withdrew from them.” The verb 





XXIV. 51-53.] THE PASSION AND RESURRECTION = 565 


is peculiar to Lk. in N.T. (xxii. 59; Acts xxvii. 28). This refers 
to the Ascension, whatever view we take of the disputed words 
which follow. Weiss holds that, if the doubtful words are rejected, 
we must interpret διέστη of mere withdrawal, as after previous 
appearances ; and that Lk. purposely reserves the narrative of the 
Ascension for the Acts. But at least a fiza/ departure is meant. 
It is evident that ver. 50 is preparatory to a final withdrawal, and 
that vv. 52, 53 are subsequent to such an event. And was there 
ever a time when Lk. could have known of Christ’s final with- 
drawal without knowing of the Ascension? In the Acts (i. 1, 2) 
he expressly states that ὁ πρῶτος λόγος contained an account of 
the work of Jesus ἄχρι ἧς ἡμέρας... ἀνελήμφθη. He himself, 
therefore, considered that he had recorded the Ascension in his 
Gospel. See Hastings, D.B. i. p. 161; D.C.G. i. p. 124. 


καὶ ἀνεφέρετο els τὸν οὐρανόν. The important witnesses which omit 
the disputed words in vv. 3, 6, 9, 36, 40 are here joined by N* and Aug. 
No motive for their omission, if they were in the original document, can be 
suggested. They look like a gloss on διέστη : but it is conceivable that Lk. 
himself (or Theophilus) may have added them in a second edition of the 
Gospel, in order to make it quite clear what διέστη ἀπ᾿ αὐτῶν meant. See 
p. 569. Note the change from aor. to imperf. 

52. προσκυνήσαντες αὐτόν. This again is either a very ancient gloss 
cr an insertion made by the Evangelist in a second copy. See the note at 
the end of the chapter. Comp. Mt. xxviii. 17. 


ὑπέστρεψαν eis ᾿Ἰερουσαλήμ: in obedience to καθίσατε ἐν τῇ 
πόλει (ver. 49). 

μετὰ χαρᾶς μεγάλης. A writer of fiction would have made 
them lament the departure of their Master: comp. Jn. xiv. 28, 
Xvi. 6, 7, 20, 22, 24. 

Note how the marks of Lk.’s style continue to the end. In 
ver. 51 we have ἐγένετο, ἐν τῷ εὐλογεῖν, διέστη: in ver. 52 Kal 
αὐτοί, ὑπέστρεψαν, and the addition of μέγας to an expression 
of emotion (ii. 9, 10, viii. 37 ; Acts v. 5, 11, xv. 3). 

58. ἦσαν διὰ παντὸς ἐν τῷ ἱερῷς These words are to be taken 
together: ἦσαν does not belong to the participle, and this is not 
an example of the periphrastic imperf. (Hahn). The continued 
attendance of the disciples in the temple is recorded in the Acts 
(ii. 46, iii. 1, v. 21, 42). It savours of childish captiousness to 
find a contradiction between διὰ παντός here and Acts i. 13, where 
it is stated, and ii. 44, where it is implied, that the Apostles 
were sometimes elsewhere than in the temple. No reasonable 
critic would suppose that διὰ παντός is meant with absolute strict 
ness. It is a popular expression, implying great frequency in their 
attendance both at the services and at other times. Comp. what 
is said of Anna, ii. 37, which is stronger in wording and may mean 
more. 


566 THE GOSPEL ACCORDING TO 8. LUKE [XXIV. 88. 


Lachm. Treg. WH. Weiss write διὰ παντός, while Tisch. Wordsw. and 
the Revisers prefer διαπαντός. Comp. Acts ii. 25, x. 2, xxiv. 16; Mt. xviii. 
10; Mk. v. 5, etc. 

εὐλογοῦντες. The reading is uncertain. There is little doubt that αἰνοῦν- 
res καὶ εὐλογοῦντες (AC? XTATI, cfq Vulg. Syr-Pesh. Syr-Harcl. Arm.) 
and εὐλογοῦντες καὶ αἰνοῦντες (Aeth.) is a conflation. But is αἰνοῦντες (Ὁ, 
abdff,1 Boh. Aug. Tisch.) or εὐλογοῦντες (Ν᾽ BC* L, Syr-Sin. Syr-Hier. 
Weiss, WH. RV.) the original? The fact that αἰνοῦντες is a favourite word 
with Lk. does not turn the scale in its favour: εὐλογοῦντες might be corrected 
to αἰνοῦντες for this very reason. See WH. ii. p. 104, where the distribution 
of evidence in this and similar instances of conflation is tabulated. Comp. 
ix. 10, xi. 54, xii. 18. See Introduction, p. Ixxiii. 


The various conjectures as to why the disciples were so joyous 
and thankful may all be right: but they remain conjectures. Be- 
cause of the promised gift of the Spirit (Euthym.) ; because of the 
Lord’s teaching and blessing (Mey. Weiss); because of His glorious 
return to the Father, which was a pledge of the victory of His cause 
(Godet) ; because His Ascension confirmed all their beliefs and 
hopes (Maldon.); because His presence with God was a guarantee 
for the fulfilment of His promises and an earnest of their own 
success (Hahn). 


᾿Αμήν : probably not genuine, but a liturgical addition. It is absent from 
δ C* DLT, several cursives, a bd ε ff,1 Syr-Sin. ete. 


WESTERN NON-INTERPOLATIONS, 


Unless Mt. xxvii. 49 and Lk. xii. 11 (ἢ τί) are to be regarded as examples, 
all the instances of Western non-interpolations are found in the last three 
chapters of S. Luke. In ch. xxiv. they are surprisingly frequent. The opposite 
phenomenon of pees is among the most marked characteristics of the 
Western texts. And although omissions also are not uncommon, yet Western 
omissions for the most part explain themselves as attempts to make the sense 
more forcible. 

But there are cases in which the absence of words or passages from Western 
authorities, and their presence in other texts, cannot be explained in this way. 
In these cases the more satisfactory explanation seems to be that it is the other 
texts which have been enlarged, while the Western documents, by escaping 
interpolation, have preserved the original reading in its simplicity. 

It is evident that these insertions in the original text (if insertions they be) 
must have been made very early: otherwise they could not have become 
diffused in every text excepting the Western. Alexandrian corruptions which 
have spread widely are a common phenomenon. But these insertions have a 
different aspect ; and neither internal nor external evidence favours such a theory 
of their origin. We must look elsewhere for an explanation. That the original 
readings should be preserved nowhere else but in a text which is wholly Western 
is so unusual a result that there is nothing extravagant in assuming an unusual 
cause for it. 

It must sometimes have happened in ancient times that authors, having pub- 
lished their MS. and caused it to be multiplied, afterwards issued revised copies 
with corrections and insertions. In the cases before us ‘‘ the purely documentary 
phenomena are compatible with the supposition that the Western and the Non- 
Western texts started respectively from a first and a second edition of the 
Gospels, doth concetvably apostolic (WH. ii. p. 177).” This conjectural source 
of variations, viz. changes made in later copies by the authors themselves, is 





XXIV.} THE PASSION AND RESURRECTION 507 


accepted by Scrivener as a general possibility (Scriv-Miller, i. p. 18), and is sug- 
gested as specially applicable to the latter part of S. Luke’s Gospel (ii. pp. 298, 
299n.). Blass regards this as highly probable with regard to the Acts. Lk. made 
a rough copy first on cheap material, and then a better copy to give to Theophilus, 
who was a person of distinction. In this second copy he made alterations. But 
both remained in existence and became the parent of other copies, the Western 
text being derived from the rough draft, and the more widely diffused text 
from the presentation copy.! Salmon thinks that something of the same kind 
**took place with St. Luke’s Gospel; and that in the case of the Gospel, 
as well as in that of the Acts, it was the first draft which went into circulation 
in the West.” He supposes that the second edition of the Gospel was about 
contemporary with the Acts, and that between the two writings Luke had con- 
versed with a witness able to give him additional information about the Lord’s 
sayings and the Ascension. Having just written the full account of the latter in 
the Acts, he added a word or two to Lk. xxiv. 51, 52. ‘‘ And since in Luke’s 
account of the dying words of Stephen (Acts vil. 59, 60) we find an echo of two 
of the utterances which the common text of St. Luke’s Gospel places in the 
mouth of the dying Saviour, I find it hard to regard the coincidence as fortuitous, 
and but the lucky hit of an unknown interpolator” (422. to Hist. Int. to N.T. 
7th ed. p. 603). See also Rendel Harris, Hour Lectures on the Western Text, 
Camb. 1894, p. 62. <A theory such as this certainly is very welcome as an 
explanation of Lk. xxii. 43, 44 and xxili. 34a, although neither of them can 
be called Western non-interpolations. But in other cases the apparent insertions 
are perhaps scarcely worthy of so high an origin: ¢.g. the non-Western insertions 
in xxiv. 3, 6, 9 seem to be about on a level with Western insertions. See WH. 
ἢ. pp. 175-177. : 

-The question cannot be regarded as settled ; but, assuming that there are 
such textual phenomena as Western non-interpolations, the more manifest ex- 
amples are Lk. xxii. 19b, 20, xxiv. 3, 6, 9, 12, 36, 40, 51, 52. To which may 
be added as a possible instance in a secondary degree xxii. 62. 


(1) xxii. 19b, 20. τὸ ὑπὲρ ὑμῶν διδόμενον. . . ἐκχυννόμενον. 
Evidence for the passage :— 
SABCEFGHKLM (PR defective here) SUXVIAATI and 
all cursives. 
Almost all Versions. 
Marcion or Tertull. Cyr-Alex. 
Evidence against the passage :— 
D omits. 
a d ff, il omit. 
be Syr-Cur. omit and put wv. 17, 18 in the place of the omitted 
passage, so that the verses run—16, 19a [b], 17, 18, 21, 22, etc. Syr- 
Sin. has an elaborate transposition :—16, 19a Ὁ, 20a, 17, 20b, 18, 21, 
22, etc. It also exhibits considerable changes in the wording. 
But in order to appreciate these various attempts to get rid of the difficulty 
involved in the ordinary text, owing to the mention of two cups, it is necessary 
to see them in full in a tabular form. 


Cod. Veron. (b). Cod. Palat. (e). 


Wet accepto pane gratias egit et 19 et accepit panem et gratias egit et 
fregit et dedit illis dicens hoc est corpus __fregit et dedit eis dicens hoc est corpus 
meum 7 et accepto calice gratias egit meum 17 et accepit calicem et gratias 
et dixit accipite hoc et dividite inter egit et dixit accipite vivite inter vos 
vos 8dico enimvobis .... . veniat. 8 (ἴσο enim vobis ..... . veniat. 
21 Veruntamen ecce, etc. 21 veruntamen ecce, etc. 





1 Apostolorum Acta, Fr. Blass, Goettingen, 1895, § 13, p. 32. 





568 


THE GOSPEL ACCORDING TO S. LUKE 


[XxIV 


It is obvious that these two Latin texts represent one and the same Greek 


original. 


There is much more difference between the two Syriac Versions, ef 


which Syr-Cur. agrees more with the Latin texts than with its fellow. 


Syr-Cur. 


19 And He took bread and when He 
had given thanks, He brake it, and 
gave to them, saying, This is My body, 
which (is given) for you: this do in 
remembrance of Me. 17 And He re- 
teived a cup, and when He had given 
thanks, He said, Take this and divide 


Syr-Sin. 


19 And He took bread and gave 
thanks over it, and brake, and gave 
unto them, saying, This is My body 
which I give for you: ¢hus do in re- 
membrance of Me. 39 And after they 
had supped, !” He took the cup, and 
gave thanks over it, and said, Take 


it among yourselves: 18for I say to 
ΘΠ ΣΉΝ ΡΠ ΟΟΙηδ. 
‘@ But behold, εἴς. 


this, share it among yourselves. 39 This 
is My blood, the new testament. 18 For 
I say unto you, that henceforth I will 
not drink of this fruit until the king- 
dom of God shall come. ™ But never- 
theless behold, etc. 


(2) xxiv. 3. After σῶμα the words τοῦ κυρίου Incod. 
Lvidence for the words :— 
Almost all Greek MSS. 
Most Versions. 
Evidence against the words :— 
D omits the whole, 42 omits κυρίου. 
abdeff,lr omit the whole. Syr-Cur. Syr-Sin. Sah. omit κυρίου. 
Nowhere else in the true text of the Gospels does ὁ κύριος ᾿Ιησοῦς occur ¢ 
hut it may be right in the appendix to Mk. (xvi. 19). 
In the remaining instances only the evidence agazmst the passage need be 
ated. 


(3) xxiv. 6. οὐκ ἔστιν ὧδε, ἀλλὰ ἠγέρθη. 
D omits the whole. C* omits ἀλλά. 
abdeff,lr* omit the whole. c substitutes resurrexit a mortuts, 
which perhaps is an independent insertion. Syr-Pesh. gy omit ἀλλά, 
Aeth. transposes, omitting ἀλλά : ἠγέρθη, οὐκ ἔστιν ὧδε, exactly as Mk. 
xvi. 6, which is the probable source of the insertion: comp. Mt. xxviii. 6 
Marcion afud Epiph. seems to have omitted all but ἠγέρθη. 


(4) xxiv. 9. ἀπὸ τοῦ μνημείου. 
D omits. 
abcde ff,lr omit. 


(5) xxiv. 12. Ὁ δὲ Πέτρος . . 
D omits. 


abdelromit. Syr-Harcl.* omits at the beginning of one lection, 
but perhaps accidentally. 


. γεγονός. 


(6) xxiv. 36. καὶ λέγει αὐτοῖς, Εἰρήνη ὑμῖν. 
D omits. 
abde ff, lr omit. 
ΟΡ 88 127 130 after ὑμῖν add from Jn. vi. 20 ἐγώ εἰμι, μὴ φοβεῖσθε. 
cf Vulg. Syrr. (Pesch. Harcl. Hier.) Arm. and some MSS. of Boh. 
after vobis add ego sum nolite timere. Aeth. adds nolite timere, ego stim. 


Probably from Jn. xx. 19. Tisch. and Weiss omit. WH. place in double 
brackets. 


‘7) xxiv. 40. καὶ τοῦτο εἰπὼν. . . Kal τοὺς πόδας. 


D omits. 





XXIV.] THE PASSION AND RESURRECTION 569 


abdeff,1r Syr-Cur. omit. Syr-Sin. is here defective, but apparently 
contained the verse. 
Probably an adaptation of Jn. xx. 20. Tisch. and Weiss omit. WH. place 
in double brackets. 


(8) xxiv. St καὶ ἀνεφέρετο els τὸν οὐρανόν. 
δ D omit. 
abdeff,1* omit. Syr-Sin. condenses, omitting διέστη and els τὸν 
οὐρανόν : ““ Ἧς was lifted up from them.” Syr-Pesh. is defective. 
Aug. omits once and inserts once. 
Tisch. and Weiss omit. WH. place in double brackets. 


(9) xxiv. 52. προσκυνήσαντες αὐτόν. 
D omits the whole. 
abde ff, 1 Syr-Sin. omit the whole. 
Aug. omits the whole. 
c Vulg. omit ez. 

Tisch. and Weiss omit: WH. place in double brackets. 

It will be observed that throughout these instances the adverse witnesses are 
very much the same. The combination D, adel prevails throughout ; and in 
almost all cases these are supported by b and ff,, and very often by r also. In 
ΧΧΙΪ, 62, which was mentioned as a secondary instance of possible non-interpola- 
tion, D "deserts its usual allies. The verse is found in all Greek MSS. and in 
all Versions, excepting abe ff,il* τ. 


INTERPOLATIONS IN THE SINAITIC SYRIAC, 


Some of these have been pointed out in the notes; ¢.g. pp. 53, 449, 468, 
507, 540, 543, 556. But there are others which are of interest; and in some 
tases they are peculiar to this MS. 

i. 3. to write of them one by one carefully unto thee. 

6. blameless in αὐ thetr manner of life. 
12. was troubled and shook. 
13. for behold, God has heard the voice of thy prayer. 
49. name is glorious and holy. 
64. the string of his tongue was loosened. 

ii. 10. as they told them about what they had seen and heard, wondered and 

were astonished. 

20. glorifying God, and talking about the things. 

22. according as z¢ zs written in the law of Moses. 

37. the rest of her life she was in widowhood. 

39. Now Joseph and Mary, when they had fulfilled i the temple on the 
Jirst-born all that is wrztten in the law. 

41. at the feast of unleavened bread of the passover. 

44. supposed that He ad gone out with their company . . . sought for 
Jesus among the men of their company. 

iii, 4. make straight 27: the plain a path for our God. 

6. the glory of the Lord shad/ be revealed, and all flesh shall see it 
together. 

iv. 1. the “oly Spirit led Him and took Him out to the wilderness, ‘hat He 
might be tempted of Satan, and He was there forty days. And 
after forty days that He had fasted, He hungered. 

6. All these kingdoms and their glory which are committed to me will I 
give Thee, all this power and glory, because that to me He gave it. 
23. done in Capernaum, ye w2// say to Me, do also here. 


570 


vi. 


ΧΙ, 


xii. 


xiil. 


kviil. 


xix. 


ΧΧΙ. 


THE GOSPEL ACCORDING ΤΟ 5. LUKE [ XXIV. 


. Jesus went up avd sat down in it, and said, Take it from the dry 


land a little way on the water. 


. They were zear/y sinking from the weight of them. 

. There is no disciple who is perfect as his master 27 (caching. 
. from the evil treasure shat ἐς in his heart (AC). 

. when the rivers were γε, they beat upon that house. 

. that dead man was raised and sat up. 

. but to those without 22 zs ot given to them to know. 

. receive it Aastily with joy (Cur.). 

. brake his bonds, ava’ cut them, and was led. 

. the fountain of her issue of blood was stanched. 


when 7s afostles had gone out they went about among the villages 
and the citzes. 
in the stght of men they told nothing. 


. they were not able 20 deliver him (comp. Cur.). 

. he that is small avd zs a chtld to you (comp. Cur.). 

. to them of my house, and / will come (Cur.). 

. while He satd these things, a certain (Cur. Lat. Vet.). 


after He had ceased from prayer (Cur.). 
no sign from heaven shall be given unto them, but the sign cf Jona 
the prophet (A C, etc.). 


. thy body, when there ts in tt no light that shines, ἐς dark. 
. And as He said these things (A) against them in tne sight of all the 


people (D, Cur.). 


. the very hairs of the hatr of your head are numbered (xxi. 18). 
. this time and tts signs ye do not desire to prove (Cur.). 


immediately er stature was made straight. 


. acertain man came, asking Him, and said. 


they watched what He would do (Cur.). 


. call the poor, and the blind, and the lame, and the afflicted (order), 


and the outcasts, and many others. 
and the outcasts (order changed). 


. yet there is room at the feast (Cur.). 
. because he was living wastefully wzth harlots (Cur.). 


And éeing cast tnto Sheol, he lifted up (Harcl.). 
when Jesus saw that he was sorrowful, He said (A D, Cur.). 


. spit zz “zs face, and shall scourge Him (Cur.). 

. when he heard ¢he vozce of the multitude (Cur.). 

. Good Teacher, rebuke Thy disciples, that they shout not (Cur.). 

. planted a vineyard, and surrounded it with a hedge. 

. when they heard these things, they knew certainly that He spake this 


parable about them (from v. 19). 


. Why tempt ye Me? Show Mea penny (ACD, Cur., etc.). 

. And they shewed it to Him, saying, Cesar’s (C L, εἴς:). 

. There were seven brethren amongst us (D, Aeth.). 

. the second took the woman, and he also died childless. 

. The children of this world deget and g0 on begetting, and marry ana 


are given in marriage (comp. D, Cur. Lat. Vet.). 


. Moses shewed, when God spake with him from the bush. 
. How say ¢he scrtbes concerning the Christ (Cur.). 
. great earthquakes 272 divers places, and pestilences in divers places, 


and famines. 


. one hair of the hazr of your head (xii. 7). 
. distress upon the earth, and weakness of the hands of the nations 


(comp. Cur.). 
shoot forth and yield their fruzt (comp. Ὁ, Lat. Ver.). 
by the eating of /lesk and with the drunkenness of wine, 





XXIV.] THE PASSION AND RESURRECTION 571 


xxii. 58. Let alone, man, I know [im not. 
68. answer, vor even let Me go (AD, Cur., etc.). 
xxiii, 15. nothing that ἐς worthy of death did he find against Him, nox has 
anything worthy of death been done by Ilim. 
20, again Pilate called them, and satd unto them, because he was willing 
to release Jesus, Whom will ye that 7 release unto you ? 
23. their voice prevailed, and the chief priests were with them. 
37. Saying, /facl to Thee! If Thou be the King of the Jews, save 
Thyself. And they placed also on “115 head a crown of thorns 
(DS Cur.): 
52. This man, who had not consented to the accusers. 
xxiv. 5. bowed their heads and /ooked on the ground for their fear. 7) hese 
men said unto them (Cur.). 
10. Mary the daughter of James. 
19. in power and in deed and in word. 
22. went to the sepulchre, where He had been laid (Cur. ). 
23. We have seen angels ‘here, and we were amazed, and they said about 
Him that He was alive (Cur.). 
33. And He hath appeared. 











Pepe TO" TEE NOTES. 


INDEX l. 


Abijah, the course of, 8. 

Abila, 84. 

Abilene, 84. 

Abraham’s bosom, 393. 

Acts, parallels between the Gospel 
and the, 17, 38, 375, 521. 

Adam’s skull, legend respecting, 531. 

Adultery, 389. 

woman taken in, 455, 489. 

Aeolic forms, 170, 314, 499. 

Agony, 510. 

Almsgiving, 329, 385. 

Alpheus, 173. 

Amphibolous constructions, 10, 63, 
107, 176, 215, 265, 278, 317, 346, 
396, 408, 428, 447, 460. 

Analytical or periphrastic tenses, 11, 
ΤΣ 18» ΤΟΣ ΤΟΙ. 12; 140. 101» 
171, 441, 454, 482, 525, 526, 557. 

Andrew, 173. 

Angels, 11, 20, 114, 278, 393, 469, 
509, 547, 548. 

na, 71. 

Annas, 84, 515. 

Annunciation of the birth of the 
Baptist, 7, 13. 

of the birth of Jesus, 20, 23. 
of the Passion, 245, 256, 427. 

Antipas (see Herod). 

Aorist, the supposed gnomic, 33, 208. 

Aorist and imperfect, 60, 245, 286, 
556. 

Aorist and perfect, 31. 

Aorist, mixed forms of, 36, 59, 295. 

Apocalypse of Jesus, 487. 

Apocryphal gospels, their contrast 
with the canonical, 26, 35, 46, 53, 
61, 76, 168, 229, 539, 546, 548. 


nee EEEEEEEEEEEEEEEEREREREEEEEeEEEnE! 


573 


GENERAL. 


Aposiopesis, 340, 450. 
Apostles, lists of the, 172. 
Archelaus, 74, 430, 438. 
Aramaic, different translation of the 
same, 102, 154, 186, 223. 
Arimathea, 541. 
Article, force of the, 56, 211, 404, 441. 
absence of the, 15, 57, 281, 497, 
451. 
repeated, 219. 
Ascension or Assumption, 262, 564. 
Asyndeton, 121, 189, 251, 324, 383, 
408, 558. 
Attic forms, 137, 509, 547- 
Attraction of the relative common in 
Lk., 5, 17, 60, 97, 145, 256, 332 
374; 447- 
Augment, 40, 170, 392, 557. 
Augustus, the Emperor, 45, 51, 195. 
Ave Maria, the, 21. 


Baptism of John, 42, 85, 88, 457. 
Baptism of Jesus by John, 98, 100. 
Baptist, the characteristics of the, 14, 
15, 38, 42, 44, 79, 80, 86, ΙΟῚ, 
115, 205, 457. 
the date of the appearance of, 
81. 
his message to Christ, 203. 
Barabbas, 337, 525- 
Bartholomew, 173. 
Bartimeus, 429. 
Basilidian Gnostics, 528. 
Baskets, different kinds of, 245. 
Beatitudes, 30, 179, 203, 306, 359. 
Beelzebub, 301. 
Benedictus, the, 38, 39. 
Bethany, 289, 445, 564- 


574 


Bethlehem, 52. 

Bethsaida, Lk. perhaps ignorant of a 
second, 243. 

Bezae ; see Codex. 

Birth of Christ, date of, 55. 

Blasphemy against the Holy Spirit, 


321. 
Blind, healing the, 203, 431. 
Bloody sweat, 510. 
Bread, break, 557. 
daily, 295. 
Brethren οἱ the Lord, 174, 223, 549. 
Bull Unam Sanctam, 507. 
Bush, the, 470. 


Cesar, 466. 

Ceesarea Philippi, 83, 246. 

Caiaphas, 84, 515. 

Calvary, 530. 

Capernaum, 131, 195. 

Capital punishment, 519, 527. 

Census, 47, 52. 

Centurions, 194, 195, 539. 

Chiasmus, 277, 324, 529. 

hears on a calamity to Orientals, 
10; 10. Ξ 

Children, Christ's attitude towards, 
257, 421. 

Chorazin, 276. 

Christ, meaning of the title of the, 
67, 121; comp. 448, 456. 

Christology of the Synoptists, 282. 

Chronology in Lk., 5, 19, 75, 81, 102, 
250, 261. 

Circumcision, 36, 61, 62. 

Cleansing of the temple probably re- 
peated, 453. 

Cleopas, 551, 553- 

Climax, 184, 203, 204, 245. 

Cocks not excluded from Jerusalem, 
516. 

Codex Bezae, 93, 119, 168, 188, 256, 
294, 300, 327, 340, 427, 428, 438, 
443, 486, 534, 542, 546, 555, 559: 

Coincidences between Lk. and 8. 
Paul, 274, 411, 514, 558. 

Coins, 320, 370, 465, 475. 

Colt, 447. 

Confession of Peter, 245. 

Conflation of texts, 243, 300, 316, 
324, 524, 563, 566. 

Court of the Women, 67, 475. 

Cross, 248, 528. 

Crucifixion, 531. 

day of the, 491, 
542, 543. 
Cups at the Passover, 495. 


492, 527, 541, 


INDEX TO THE NOTES 


Darkness at the Crucifixion, 537. 
David, 52, 167, 472. 
city of, 52. 

Davidic descent of Mary uncertain, 
21, 23, 53- 

Day of Questions, 455. 

Dead, raising the, 197, 201, 237. 

Demoniacs, 134, 136, 229, 253, 342. 

Demonology, Lk. has no peculiar, 
242, 277: 

Demons, 133, 139, 208, 228, 278, 301- 

Denials, Peter’s, differences respect- 
ing, 503, 514. 

Destruction of Jerusalem, 250, 451, 
481. 
Development of Christ’s human 
nature and character, 78, 79, 114. 
Devil, personal existence of the, 108, 
220, 278, 343. 

influence over Judas, 490; see 
Satan. 

Disciples other than the Twelve, 176, 

179, 198, 254, 267. 
pairs of, 272. 

Discourses of Christ, 176, 316. 

Discrepancies between the Gospels, 
226, 239. 

Dives, 391. 

Divinity of Jesus Christ, 25, 78, 121, 
364, 370, 519. 

Divorce, 390. 

Documents used by Lk., 7, 44, 46, 
260. 

Dogs, 392. 

Door, the narrow, 346. 

Doric usage, 128. 

Dove in symbolism, 99. 

Doxology to the Lord’s Prayer, 298. 

Draughts of fishes, two such miracles 
to be distinguished, 147. 


Ebionism not found in Lk., 180, 300, 
329, 390, 413, 425, 426. 
Elijah and the Baptist, 15, 241. 
and Moses, 251. 
Elisabeth, mother of the Baptist, 9, 
25. 
song of, 27, 29. 
Emmaus, 551. 
Enoch, Book of, 156, 398, 461. 
Essenes, 44. 
Eternal life, 284, 386, 427. 
Eucharist, Institution of the, 494 
557- 
Evening, 138, 556. 
Excommunication, 181. 
Exorcists, Jewish, 259, 302. 


I, GENERAL 


Faith, £54, 213, 226, 236, 400, 431. 
Fasting, 72, 108, 161, 417. 

Feasts, 74, 448, 490, 493. 

Fig tree, the barren, 339. 

Fire, baptizing with, 95. 

Five thousand, the feeding of, 242. 
Forty, the number, in Scripture, 108. 
Fox, 265, 349. 

Funerals, 198, 199, 237. 


Gabriel in Scripture and in Jewish 
legend, 16. 

Galileans, 253, 527. 

Galilee, 20, 117, 521. 

Gehenna, 277, 319. 

Genealogy of Christ, 101. 

given as that of Joseph, 103. 

Genitive absolute in Latin of Codex 
Bezae, 93, 256, 438. 

Genitive, characterizing, 124, 383. 

Gennesaret, 142. - 

Gentiles, salvation open to the, 69, 
89, 105, 129, 270, 363, 461. 

Gerasenes, 227. 

Grace before meat, 244, 557- 

Graves, 312. 


Hades, 277, 319, 393, 397. 
Hands, laying on of, 138, 341. 
Hebraisms, 9, 10, 17, 29, 37, 68, 162, 
263, 273, 320, 360, 438, 460, 465, 
494, 548. 
Hermon the probable scene of the 
Transfiguration, 250. 
Herod the Great, 7, 430, 438. 
his supposed destruction of Jewish 
genealogies, 102. 
Herod Antipas, 83, 97, 241, 337; 
348, 522. 
Herod Philip, 83. 
Herodians, 464. 
Herodias, 97. 
High priest, 8, 84, 515. 
Hillel, 182, 189, 304, 318. 
Hinnom, 319. 
Holy Spirit, 14, 24, 66, 95, 99, 107, 
146, 121, 300, 321, 562. 
Horn of salvation, 40. 
Houses in the East, 153, 318. 


Iambic verse, accidental, 155. 

Ignatius, false tradition respecting, 
258. 

Imperative present, 186, 196, 199, 
288, 511. ; 

Imperfect and aorist, 60, 245, 286, 


556. 


575 


Impersonal plurals, 189, 325, 385. 

Inspiration, not a substitute for re. 
search, 5. 

Interpolations, 22, 120, 165, 168, 
264, 294, 312, 327, 331, 410, 450, 
521, 522, 525, 531, 533, 549 542, 
551, 561. 

Iturea, 83. 


Jairus, 234. 
ae the brother of John, 145, 173, 
237. 
Jaines of Alphaus, 173. 
Jericho, 429, 435. 
Jerome, Greek text used by, 256 
485, 515. 
occasional carelessness of, 347 
451, 483, 552. 
Jerusalem, two forms of the name, 
64. 
destruction of, before S. Luke 
wrote, 451. 
Jesus does not publicly proclaim Him- 
self-as the Messiah, 247. 
abstains from invading the office 
of constituted authorities, 150, 
322, 404. 
often answers questions 
rectly, 332, 443. 
seems to use His supernatural 
power of knowledge with reser- 
vation, 434, 446. 
by Divine decree must suffer, 
247, 250, 350, 408, 506, 555. 
Jews and Samaritans, 263, 289. 
Joana, 216, 549. 
John the Apostle, 145, 237, 250, 259, 
264, 279, 292, 512, 516. 
John the Baptist ; see Baptist. 
Jonah, 306. 
Jordan, 85. 
Joseph the husband of Mary, 26, 52, 
63, 67, 75, 78. 
Joseph of Arimathea, 540. 
Judea, meaning of the iame, 8, 141, 
200, 521. 
Judas of James, 174. 
Judas Iscariot, 172, 175, 425, 490, 
499, 511. ‘ 
his treachery not a fiction, 491. 
Judas of Galilee, 248, 337, 406. 
Judge, the unrighteous, similarities 
between this and other parables, 


indi- 


413. 

Judgment, day of, 276. 

Juttah possibly the birthplace of the 
Baptist, 28. 


576 


Kingdom of God, 140, 141, 249, 275, 
406. 

Kiss of peace, 512. 

Kneeling at prayer, 508 ; comp. 416. 


Last Supper, day of the, 491. 
Latinisms, 336, 361, 441. 
Lawyers, 152, 200. 
Lazarus, 390. 
Leaven, 318. 
Lepers, healing of, 149, 404. 
Leprosy, 148, 150. 
Levi, 158, 268. 
Levirate law, 468. 
Life, 235, 249, 323. 
Lilies of the field, 327. 
Limitation of Christ’s human know- 
ledge, 79, 197, 236, 404, 446, 472. 
Lord, the word, how used of Christ 
and of Jehovah, 152, 199, 309, 400. 
Lord’s Prayer, 293. 
Lord’s Supper, 495, 557+ 
Lot’s wife, 409. 
Love, 184. 
Luke, not an eye-witness, 2, 3. 
not one of the Seventy, 270. 
not one of the two at Emmaus, 


551. 
has no animus against the 
Twelve, 172, 248, 255, 494, 


511, 514. 
his order mainly chronological, 
5, 19, 75, 81, 102, 250, 261. 
characteristics of his style, 22, 
45, 116, 119, 142, 232, 233, 
243, 250, 254, 256, 262, 293, 
323, 416, 428, 429, 432, 565. 
Lysanias, 84. 


Maccabees, Fourth Book of, 471. 

Magdalen, 215 ; see Mary. 

Magnificat, the, 30, 39. 

Malchus, 513. 

Mammon, 385. 

Marcion’s alterations in the text of 
Lk., 283, 347, 389, 423. 

Marcion’s excisions, 6, 119, 347, 536 
(p. lxviii). 

insertions, 264, 521. 

Mark, Gospel of, whether used by 
Lk., 2, 246, 250, 494. 

Marriage, 21, 469. 

Martha of Bethany, 233, 290. 

Mary of Bethany, 209, 290. 

Mary of Magdala, 209, 216, 540, 549. 

Mary the Blessed Virgin, 21, 25, 29, 
32, 34, 53, 60, 65, 70, 77. 


INDEX TO THE NOTES 


Mary, her supposed vow of perpetual 
virginity, 24, 53, 224. 
Matthew, 158, 173. 
Gospel of, whether used by Lk., 
26, 27, 64, 74, 246, 250, 462, 
479; 494. 
Measures of quantity, 383. 
Medical language in Lk., 19, 28, 
135, 137, 152, 161, 167, 199, 235, 


254, 354, 392, 425, 452, 510, 550. 
Messiah, 101, 448. 


Millenarians, 427. 
Ministry in Galilee, 115. 
in Judzea, 352. 
Ministry, duration of Christ’s, 122. 
Miracles, their harmony with a great 
crisis, 7. 
their position in the Ministry, 
140, 217. 
condensed reports of numerous, 
137, 151, 176, 203. 
Mission of the Twelve, 238. 
of the Seventy, 269. 
Moses, 65, 251. 
Mount of Precipitation, 129. 
of Transfiguration, 250. 
Mustard-seed, 344. 


Nain, 198. 

Nazareth, 21. 

Nazirite, 10, 14, 267. 

Nominative for vocative, 238, 282. 

Non-interpolations, Western, 322, 
566. 

Nunc dimittis, the, 67. 


Olives, Mount of, 445. 

Optative mood, 22, 94, 170, 421. 

Oral tradition, 3, 61, 507. 

Orthography, questions of, 21, 28, 
51, 57, 63, 128, 131, 142, 359, 
389, 434, 486, 493. 


Parables, characteristics of Christ's, 
217, 285, 367, 371, 390, 458. 
coincidences between, 413, 437- 
pairs of, 163, 344. 
Paradise, 536. 
Paronomasia, 479. 
Passion, 489. 
Passover, 490. 
Paul ; see Coincidences. 
Periphrastic tenses ; see Analytical. 
Peter, 140, 142, 144, 172, 236, 237, 
252, 331, 492, 504, 514. 
his mother-in-law, 136. 








I, GENERAL 


Pharisees, 152, I61, 210, 309, 348, 
367, 377, 387, 417, 464, 467. 

Philip the Apostle, 136, 173. 

Philip the tetrarch, 82. 

Philip son of Mariamne, 96. 

Phlegon, 537. 

Pilate, 82, 337, 339, 520, 524. 

Popular enthusiasm for Christ, 139, 
306, 430, 447, 454, 489. 

Pounds, parable of, not a version of 
that of the Talents, 437. 

Prayer, Lk.’s Gospel the Gospel of, 
99, 151, 171, 246, 251, 294, 208, 
411, 508. 

the Lord’s, 293. 


Precepts of Christ that cannot be kept | 


literally, 185, 329. 

Preface of the Gospel, its resemblance 
to other prefaces, 6, 

peo t construction, 122, 141, 201, 
488. 

Prepositions of rest with verbs of 
motion and wzce versé, 15, 101, 
169, 201, 299, 488. 

Presentation in the temple, 64. 

Priests, 9, 18. 

residences of the, 19, 28, 287. 

Procurators of Judzea, 49, 51, 82. 

Prophecies of Christ, 277, 451, 477. 

Prophets and prophesying, 40, 66, 72, 
428, 457. 

Prophets, the, as a division of 
Scripture, 555, 562. 

Psalm x., Christ’s question about, 
472, 473. 

Publicans or tax-collectors, 91, 159, 
367, 433. 

Purification, 63, 64, 150. 

Purpose of the Gospel, 5. 


_ Quirinius, census of, 49. 


Rabbinical sayings, 13, 89, 111, 168, 
170, 171, 193, 306, 385, 494; see 
Hillel, A@zshna, and Talmud, in 
Index II. 

Rationalist explanations of miracles, 
61, 149, 245. , 

Readings, important differences of, 
22, 59, 63, 100, I10, 120, 141, 165, 
187, 193, 227, 243, 253, 264, 272, 
292, 294, 315, 355, 385, 387, 420, 
486, 496, 509, 524, 525, 531, 533, 
537, 544, 548, 550, 551, 552, 560, 
561, 565, 566 

Rebel’s beating, 129. 

Remission of sins, 42, 86, 154, 563. 


37 











577 


Rents, Jewish methods of paying, 
383, 459. 

Resurrection, 467, 469, 546. 

Riches, dangers of, 182, 325, 395, 425. 

Righteousness, meaning of, 9. 

Robbers, the two, 530, 533. 

Room, upper, 493. 

Ruler, the young, 421. 


Sabbath, attitude of Jesus towards the, 

168, 170, 343. 
miracles wrought on the, 353. 

Sadducees, 467, 519. 

Salome, 540, 549. 

Salt, savourless, 366. 

Salvation, 41, 68. 

Samaritans, 263, 289, 337, 404, 405. 

Sanhedrin, 248, 269, 455, 514, 517. 

Sarepta, 128. 

Satan, 108, 111, 278, 302, 341, 490, 
503 

never said to be visible, 109. 114. 

Scorpions, 279, 300. 

Scourging, 321, 525, 527. 

Scribes, 160, 368. 

Sepulchre ; see Graves, Tombs, 

Sermon on the Mount, 176. 

Seventy, the, 269, 277. 

Shealtiel, 104. 

Sheba, the queen of, 307. 

Shechinah, 24, 55, 252. 

Sheol, idea of in O.T., 397. 

Shepherd, the Good, 328, 368. 

Shepherds, 54. 

Shewbread, 167. 

Sicarii, 174, 455. 

Silence, why enjoined on the healed, 
149, 233, 238. 

Siloam, 339 

Simon, Lk.’s use of the name, 144 
172. 

Simon the Pharisee, 209. 

Simon Zelotes, 174. 

Simon of Cyrene, 527. 

Sinaitic Syriac ; see Syriac. 

Slaves, 26, 68, 332, 376, 401, 439, 
459. 

Socrates, 146. 

Soldiers, 92, 523, 531, 533 

Son of David, 431. 

Son of God, 25. 

Son of Man, 156. 


| Son of the Law, 75. 


Soul and life, 249, 324. 


_ Sparrows, 319. 
| Spirit and soul, 31, 71; see Holy 


Spirit. 


578 


Steward, different kinds of, 332, 381. 

Style of Lk.; see Luke. 

Subjunctive mood, 169, 244. 
ape or title of the Gospel, 


on the Cross, 533. 

Supper, the Last, 494. 

Surgery, miracle of, 513. 

Susanna, 216. 

Swine, difficulties respecting the de- 
mons and the, 229. 

Sycamore, 400, 433. 

Synagogues, business done in, 117, 
195, 321. 

offices of, 123, 342. 
service of, 119, 123, 341. 
numbers of, 117, 118. 

Symeon, 65. 

Synoptic Gospels, 115, 125, 141, 147, 
151, 242, 248, 254, 260, 424, 429, 
450, 491, 532, 536, 549. 

Symiac, Sinaitic, readings of the, 53, 
63, 253, 258, 268, 272, 283, 288, 
322, 352, 356, 373, 402, 403, 408, 
444, 447, 448, 449, 452, 459, 465, 
466, 468, 478, 479, 496, 517, 518, 
526, 532, 533, 534, 543, 544, 545; 
547, 548, 549, 550, 556, 559, 561, 
562, 566, 568, 569. 


Tabor, 251. 
Talmud ; see Index II. 
Tell Hum, 117, 131, 195, 276. 
Temple, the, 11, 476. 

pinnacle of, 113. 

captains of, 490. 
Temptation of Christ real, 106, 114. 
Tenses, sequence of, 169, 421. 
Tetrarch, 82 
Theophilus, a real person, 5 
Tiberius Cesar, the fifteenth year of, 

81. 
Tiberius Gracchus, 266. 
Title ; see Superscription. 
Tolerance, lessons of, 258, 261. 
Tombs, 198, 229, 313, 547. 
Trachonitis, 83. 
Transfiguration, 250, 253. 
Treasury in the temple, 475. 
Trials of Christ, the ecclesiastical, 
514, 517. 

the civil, 519, 522. 

Tribute to Czsar, 463, 52c. 


INDEX TO THE NOTES 


Triumphal entry into Jerusalem, 444, 
452. 
Twelve, the, 172, 215, 239, 428. 


Uncleanness, 63, 150, 267, 310. 
Unicorn, 40. 
Usury not forbidden by Christ, 188. 


Veil of the Temple, 537. 

Veronica, 233, 529. 

Version, Authorised, criticisms on, 
73, 102, 110, 122, 212, 248,320; 
325, 331, 333, 347, 354, 357» 358, 
368, 440, 464, 521, 525, 549, 554: 

Revised, criticisms on, 25, 85, 
272, 274, 325, 331, 347, 354, 
_ 368, 377, 407, 440, 464. 

Versions, English, prior to AV., 3, 
15, 34, 146, 159, 208, 339, 340, 
358, 366, 386, 401, 418, 439, 449, 
483, 484, 549. 

Latin, remarkable features ‘in, 3, 
15, 55, 175, 217, 313, 3155 
318, 327, 371, 375, 396, 413, 
442, 448, 452, 480, 481, 484, 
489, 501, 504, 521, 523, 530, 
540, 548, 555, 556, 557, 559 

Vespasian, 87, 251, 522. 

Virgin birth, 26, 67. 

Voice from heaven, 100, 253. 

Vultures, 410. 


Washing, 309. 
Wedding, 331, 357. 
Western non-interpolations, 322, 566. 
Widow, 72, 198, 412. 
Wine, new and old, 164, 165. 
Woes, 181, 276, 311, 398, 500. 
Words of our Lord, the first recorded, 
77. 
from the Cross, 531, 535, 5238. 
the impossibility of inventing 
such, 539. 


Zaccheeus, the head tax-gatherer, 432. 
Zacharias, father of the Baptist, 8, 9, 
36, 85. 
his prayer, 13. 
Zacharias, the blood of, 314, 
Zealots, 174, 269. 
Zerubbabel, 103. 


Zeugma, 37- 








iI. WRITERS AND WRITINGS 


INDEX ILI. 


579 


WRITERS AND WRITINGS. 


Quotations from Greek and Latin authors in illustration of Grammar and 


Diction are not included in this Index.! 


Abbott, E. A., 138, 513, 545. 

Abbott, T. K., 489, 498. 

Acta Pauli et Thecle, 23. 

Acts of Pilate, 233, 489, 527, 533; 
534, 537, 539. 


Africanus, 102, 103, 537. 

Alexander, Bishop, 91, 329, 551. 

Alford; 1 Ζ1: 132, 207, 210, 249; 
304, 351, 514. 

Ambrose, 24, IOI, 110, 209, 264, 273, 
323, 340, 368, 391, 411, 422, 483, 
531, 533, 535: 

American Church Review, 86. 

American Revisers, 208. 

Anastasius Bibliothecarius, 258. 

Andrewes, Bishop, 56. 

Andrews, S. J., 55, 64, 131, 350. 

Annius of Viterbo, 103. 

Antipho, 92. 

Apostolic Constitutions, 67, 155, 186, 
432, 503. 

Aquila, 26, 57, 339. 

Aretzeus, 254. 

Arethas, 545. 

Aristotle, 185, 323, 347, 442. 

Arrian, 466 

Assumption of Moses, 262, 310. 

Augustine, 100, 109, 125, 186, 210, 
211, 214, 226, 273, 280, 289, 201, 
294, 298, 354, 375, 385, 437, 443, 
489, 533, 535, 538. 


Bacon, 216. 

Barnabas, Ep. of, 145, 564. 

Baur, 232, 264. 

Bede, 9, 12, 37, 241, 246, 249, 255, 
257, 292, 407, 421, 423, 436, 438, 
457, 464, 480, 502, 503, 505, 512. 

Becker, 222, 309, 332, 356. 


Bengel, 17, 29, 37, 78, 81, 90, 93, 


137, 143, 211, 214, 246, 271, 274, 
287, 322, 334, 362, 367, 396, 423, 
441, 471, 475, 503. 


Bentley, 396. 

Bernard, Saint, 417, 511. 

Beza, 102, 146, 202, 249. 

Birks, 260. 

Blakesley, 496. 

Blass, 125, 236, 415, 481, 519, 567. 

Bleek, 16, 71, 443, 463. 

Blunt, J. H., 31. 

Blunt, J. J., 216, 287. 

Boniface VIII., 507. 

Briggs, C. A., 488, 498. 

Browne, E. Harold, 79. 

Burton, 194, 208, 229, 236, 257, 278, 
441, 449, 459, 482, 517, 526, 542. 


Cajetan, 249, 350. 

Calvin, 249. 

Campbell, Colin, 91. 

Caspari, 9, 178, 261, 445, 552. 

Cassiodorus, 48. 

Catullus, 199. 

Celsus, 425. 

Chadwick, 172, 230. 

Chandler, 208, 226, 229. 

Charles, R. H., 398, 461. 

Chase, F. H., 294, 295, 298. 

Cheyne, 182. 

Chrysostom, 150, 197, 202, 205, 436, 
437, 506, 531, 533. 

Chwolson, 492, 519. 

Cicero, 442, 449, 464. 

Classical Review, 119, 513. 

Clement of Alexandria, 55, 122, 136, 
143, 157, 189, 266, 271, 424, 432. 

Clement of Rome, 33, 189, 399. 

Pseudo-Clement, 273, 386. 

Clementine Homilies, 161, 189, 281, 
423, 432. 

Clementine Liturgy, 279. 

Clementine Recognitions, 270, 432, 


538. 
Complutensian Bible, 37, 63. 
Conder, 85, 129, 251, 276. 





1 Τὴ the majority of cases the references given in this Index are to actual 


quotations. But, as one of its 


urposes is to supplement the list of com- 


mentaries given in the Introduction (pp. Ixxx-lxxxv), by mention of other 
writers and writings which have been found helpful, bare references without 


quotation are often included, 


580 INDEX TO 


Contemporary Review, 229, 295, 523. 

Comelius ἃ Lapide, 126, 278, 450. 

Coverdale, 167, 303. 

Cox, S., 223, 308, 328. 

Cremer, 231, 235. 

Cromwell, Thomas, 440. 

Curtius, 182, 191. 

Cyprian, 298, 418, 427, 436. 

Cyril of Alexandria, 139, 340, 343, 
349, 368, 406, 410, 422, 505, 507. 

Cyril of Jerusalem, 251, 531, 533- 


Davies, T. L. O., 326, 357, 401. 

Davidson, S., 84. 

De Wette, 16, 116, 144, 334, 415, 
473. 

Derenbourg, 309, 321, 337, 405. 

Didaché, 47, 186, 297, 495. 

Didon, 28, 35; 107, 130, 159; 415, 561. 

Dimma, Book of, 485. 

Diodorus Siculus, 338. 

Dionysius of Alexandria, 298. 

Dioscorides Pedacius, 5. 

Déllinger, 188. 

Dorner, 156. 

Driver, 31, 88, 473. 


Ebrard, 50. 

Ecce Homo, 7, 80. 

Edersheim, 11, 54, 129, 
235; 269, 328, 345; 456. 

Ellicott, 73, 261, 351, 411. 

Enoch, Book of, 25, 156, 262, 385. 

Ephrem, 523. 

Epiphanius, 274, 521, 536, 551. 

Erasmus, 311. 

Eusebius, 52, 180, 233, 271, 382, 410, 
481, 482, 530, 537, 560. 

Eustathius, 166. 

Euthymius Zigabenus, 53, 150, 184, 
207, 420, 421, 435, 501, 513, 533. 

Evans, T. S., 58, 1 278 

Ewald, H., 81, 87, 141, 189, 339, 


133, 178, 


“,0. 


531. 
Ewald, P., 177. 
Expositor, 102, 105, 155, 196, 222, 
246, 311, 372, 425, 498, 536. 
Expositor’s Bible, 174, 224. 
Esra, Fourth Book of, 25, 262, 273, 


479. 
Ezra, Fifth Book of, 386. 


Fairbairn, 105. 

Farrar, F. W., 133, 175, 178. 

Feine, P., 177. 

Field, F., 58, 188, 287, 289, 315, 
413, 445, 452, 530. 


THE NOTES 


| 
| 
| 
| 
| 
| 
| 
| 


Fritzsche, 89, 133, 154, 192, 203, 
531. 

Funk, 564. 

Furneaux, 51, 212. 


Galen, 126, 137, 188. 

Gladstone, 228. 

Godet, 26, 50, 69, 76, 130, 137, 157, 
160, 171, 211, 267, 316, 359, 387, 
τ 447, 450, 451, 474, 488, 536, 

43. 

Gore, 24, 27, 108, 307, 473. 

Gospel acc. to the Hebrews, 99, 169, 
425, 538. 

Gospel of the Infancy, 76, 229, 534. 

Gospel of Pseudo-Matthew, 53. 

Gospel of Nicodemus, 65. 

Gospel of Peter, 527, 531, 536, 540, 
541, 548. 

Gould, E. P., 218, 227, 472, 475. 

Green, 110, 132, 171. 

Gregory of Nazianzus, 304. 

Gregory of Nyssa, 295, 297, 406. 

Gregory the Great, 279, 293. 

Gregory, ς. R., 203, 212, 253, 392, 
393, 399, 412, 459, 557- 

Groser, 192, 401. 

Grotius, 24, 28, 29, 145, 146, 164, 
177, 215, 280, 323, 339, 351, 371, 
427. 440, 504. 

Guardian, 486, 492, 542. 

Gumpach, 50. 


Hahn, 249, 264, 269, 405, 406, 415, 


555- 
Halcombe, 261. 
Hall, Bishop, 357. 
Hammond, C., 294. 
Harnack, 172. 
Harris, Rendel, 119, 264, 486, 52%, 
523, 542, 567. 
Hase, 75, 80, 130, 202, 214, 282, 
448, 487. 
Hatch, 33, 93, 121, 155, 332 
Haupt, D. E., 488. 
Hausrath, 118, 152, 456. 
Hefele, 564. 
Hegesippus, 532. 
Heinichen, 96. 
Hengstenberg, 209. 
Heracleon, 158, 320. 
Hesychius, 93, 315. 
Hierocles, 469. 
Hilary, 544. 
Hilgenfeld, 266, 415. 
Hippocrates, 8, 510. 


; Hippolytus, 386, 423, 560 


Il. WRITERS AND WRITINGS 


Hitzig, 430. 
Hobart, 135, 137, 152, 161, 193, 197, 
199, 230, 235, 254, 275, 425, 452, 


Hofmann, 19, 555. 

Holtzmann, 19, 148, 209, 249, 422. 
Hooker, 79, 297. 

Hort, 58, 150, 311, 315, 341, 359. 
Huxley, 228. 


Ignatius, 560 ; comp. 504. 
Irenzus, 197, 237; 386, 528. 
Isocrates, 186. 


Jannaris, 296, 298. 
Jerome, 112, 166, 169, 256, 276, 286, 
296, 377, 421, 427, 531, 538. 544, 


Josephus, 84, 97, 102, 117, 131, 142, 
251, 269, 339, 345, 452, 466, 467, 
474, 477. 432, 490, 538. 

Julian, the Emperor, 366. 

Jilicher, 498. 

Julius Africanus, 102, 103, 537: 

280, 423, 

527. 

Juvenal, 245, 310. 


Keim, 78, 108, 122, 148, 197, 227, 
232, 247, 282, 313, 422, 430, 458, 
487, 502, 539. 

, H. A. A., 10, 134, 160, 199, 
211, 233, 273, 288, 332, 362, 542. 


335. 
Koran, 425, 528. 
Kuenen, 463. 


Lactantius, 86. 
Lange, 11, 79, 101, 262, 267, 345, 
ες 394, $28, 551, 559, 561. 
24, 275, 416. 
Latham, 109, 112, 182, 295, 381, 441, 
466, 473, 548. 
Latimer. 


ν 440. 
Leo the Great, 251. 
Lewin, 74. 31, 83, 92, 337. 
Liber ‘Antiphonianus, 22. 
Lightfoot, J., 103, 122, 181, 235, 251, 
269, rae τος 537; 543- 
Lightfoot, Bishop, 81, 220, 230, 290, 
oe 308, 323; 326, 515. 
Lipsius, R. A., 147, 171. 


Luther, 163, 190, 202, 303, 507. 


581 


| Maccabees, Fourth Book of, 471. 


Macknight, 429. 


| McClellan, 51, ΤΟΙ, 206, 406. 


sis fond Moralia, 222. 
Maimonides, 285, 466, 517. 
aine, 372. 
Malice 233. 
Maldonatus, 249, 350, 406, 422, 434, 
533» 55 
Marcion, 119, 264, 347, 423 
Margoliouth, 329. 
Marshall, 102, Za 
Maral, 245, 3 36 
Maundrell, a 
Maurice, F. D., 46, 165. 
Mayor, J. B., 53, 174, 223, 54% 
Menander, 223. 
Meyer, 35, το, 413, 510. 


Mimnermus, 327. 


Miskna, 54, 194, 355, 468. 


Mozley, J. B., 93. 
MMuratorian Canon, 4. 


Neander, 70, 85, 237, 422, 449, 538. 
Nicander, 167. 

Nicephorus Callisms, 258. 
Nicholson, E. B., 538. 

Nilus, 297. 

Nineteenth Century, 228. 

Nonnus, -174. 

Nosgen, 122, 249, 447, 457, 488. 


Olshausen, 58, 237, 345- 
; 262, 449. 

Origen, 54, 122, 125, 197, 237, 271 
328, 511, 533. 530, 551, 560. 


Page, 293. 

Passio 5. Perpetuz, 92. 

Paul Predicatio, 99. 

Paschasius Beales 305, 321, 351, 
ec Bishop, 79. 

Pileiderer, 352. 

pe 66, 1190, 195, 337, 520. 


170, 191. 


Elder, 48, 210, 268, 360 


Heed 44, 183, 210, 266, 528. 
Polybius, 539. 
Pressensé, 310, 468. 








582 INDEX TO 


Protevangelium of Jamies, 53. 
Psalms of Solomon, 32, 33, 41, 56, 
57, 283, 254, 295, 310, 394. 


Quadratus, 201. 


Ramsay, 536. 

Renan, 124, 131, 156, 207, 224, 245, 
260, 277, 322, 454, 539, 553: 

Resch, 168, 273, 442. 

Reuss, 246, 416. 

Riess, 48. 

Robinson, E., 193, 198, 313, 447. 

Ronsch, 489. 

Ruskin, 188, 529. 

Ryle, 57, 262, 313, 562. 


Sadler, 385, 429, 546. 
Salmon, 157, 161, 426, 474, 567. 
Sanday, 121, 157, 177, 229, 231, 282, 


307. 

Schaff, 78, 105, 495. 

Schanz, 184, 226, 511. 

Schleiermacher, 21, 60, 69, 73, 177, 
404, 452, 506. 

Schoettgen, 310, 330, 338, 348, 352, 
385, 411, 417, 419, 423, 474. 

Scholten, 242. 

Schreiber, 381. 

Schurer, 19, 49, 83, 152, 263, 468, 
518. 

Scrivener, 21, 58, 165, 486, 542, 546. 

Semeria, 492. 

Seneca, 308. 

Servius Sulpicius, 126. 

Simcox, W., 22, 32, 169, 282. 

Simplicius, 268. 

Smith of Jordan Hill, 229. 

Sozomen, 233. 

Spitta, 498. 

Stallbaum, 335, 553. 

Stanley, 54, 129, 142, 198, 215, 218, 
344; 447, 449, 541. 

Steinhart, 271. 

Stier, 207, 351. 

Strabo, 44, 51, 141, 219, 286. 

Strauss, 70, 130, 197, 200, 202, 352, 
413, 430, 437, 473, 502, 539. 

Stroud, 511. 

Suetonius, 82, 92, 333. 

Suicer, 173, 262, 268, 365. 

Suidas, 48, 154. 

Surenhusius, 123. 

Swete, 25, 26. 


THE NOTES 


Tacitus, 48, 82, 477, 478, 482. 

Talmud, 18, 159, 244, 249, 273, 311, 
337, 343, 349, 354, 356, 411, 416, 
419, 422, 423, 425, 468, 474, 516. 

Terence, 357, 384, 412. 

Tertullian, 35, 49, 202, 224, 252, 253, 
268, 271, 295, 297, 391, 399, 480, 
512, 542. 

Testaments of the XII, Patriarchs, 21, 
43, 73, 262, 323, 503. 

Theodotion, 463. 

pa ae as 190, 205, 349, 533, 551, 
550. 

Thirlwall, 473, 497. 

Thomson, W. M., 178, 226, 227, 
366. 

Tischendorf, 130, 166. 

Tractatus de Rebaptismate, 99. 

Tregelles, 173. 

Trench, 143, 145, 165, 184, 207, 
210, 230, 262, 286, 326, 341, 349, 
371, 397. 

Tristram, 65, 75, 144, 150, 164, 210, 
215, 235, 251, 273; 286, 320, 326, 
345, 354, 360, 374, 411, 433, 449. 


Unam Sanctam, 507. 


Veitch, 274, 455. 
Velleius Paterculus, 82, 


Warfield, 27. 

Weiffenbach, 487. 

Weiss, 31, 61, 124, 137, 201, 221, 
239, 245, 253, 341, 406, 439, 441. 

Wendt, 4δ7. 

Westcott, 20, 105, 106, 144, 284, 320, 
350, 419, 442, 460. 

WH, 21, 59, 166, 220, 243, 427, 440, 
1: 489, 497, 509, 531, 532, 551, 
566. 


Wetstein, 165, 324, 327, 345, 370, 466. 
Wieseler, 9, 50, 82, 166, 261, 262. 
Winer, 23, 26, 33, 36, e¢ passem. 
Wilson, C. W., 131, 232, 477. 
Wordsworth, Chr., 132, 289, 385, 
422, 483, 557. 
Wordsworth, J., 243, 306, 315, 371. 
Wright, 437, 557: 


Xenophon, 146 


Zeller, 423. 
Zumpt, 49. 





Ill. GREEK WORDS 583 


INDEX III. 


"ABid, i. 5. 

᾿Αβιληνή, iii. 
᾿Αβραάμ, τὸν Pinson: Xvi. 22. 
ἄβυσσος, vii. 31. 
ἀγαθοποιεῖν, v1. 33. 
ἀγαλλιᾷν, i. 47, x. 21. 
ἀγαλλίασις, i. 14. 
ἀγαπᾷν, Vi. 27. 
ἀγάπη, xi. 42. 
ἀγαπητός, i iii, 22, 
ἄγγελος, 1 Τὰ: 

ἄγει, xxiv. 21. 
ἁγιάζειν, xi, 2. 

ἅγιος, 1. 35. 

ἄγρα, ν. 9. 

ἀγραυλεῖν, ii. 8. 
ἀγωνία, xxii, 44. 
ἀγωνίζεσθαι, xili. 24. 
ἀδελφοὶ τοῦ κυρίου, viii. 19. 
Aldns, x. 15, Xvi. 23. 
ἀδικία, xill. 27. 
ἄδικος, xvi. 11. 
ἀδυνατεῖν, 1. 37. 
ἄζυμα, τὰ, xxii. I. 
ἀθετεῖν, vii. 30. 
αἵματος, θρόμβοι, xxii. 44. 
αἰνεῖν, ii. 13. 

alvos, "xviii, 43. 

αἴρειν, vi. 29. 

αἴρειν φωνήν, XVil. 13 
αἴτιον, Xxiil. 4. 
αἰχμάλωτος, iv. 18. 
αἰών, i. 55. 

αἰώνιος, x. 25. 
ἀκάθαρτος, iv. 33. 
ἀκοή, vil. I. 

ἀκολούθει μοι, Xviii. 24. 
ἀκούειν, Vi. 27. 
ἀκριβῶς, i. 3. 
ἀλάβαστρον, Vil. 47. 
ἀλέκτωρ, xxii. 60. 
ἄλευρον, xill. 21. 
ἀληθῶς, ix. 27. 

ἀλλ᾽ ἤ, xii. 51. 
ἀλλογενής, xvii. 18. 
ἅλυσις, viii. 29. 

ἅλων, 111. 17. 
ἁμαρτωλός, vil. 37. 
ἄμεμπτος, i. 6. 
ἀμφότεροι, ν- 7. 

ἄν, 1. 62. 

ἀναβαίνειν, ii. 4. 


GREEK WORDS. 


dvdya.ov, xxii. 12. 
ἀνάγειν, ii. 22, viii. 22. 
ἀναγινώσκειν, iv. 16. 
ἀναγκάζειν, xiv. 23. 
ἀνάγκην ἔχειν, xiv. τὸ, 
ἀναδεικνύναι, X. i. 
ἀνάδειξις, i. 80. 
ἀναζητεῖν, 11. 44. 
ἀνάθημα, xxi. 5. 
ἀναιρεῖν, xxii. 2. 
ἀνακαθίζειν, vii. 15. 
ἀνακρίνειν, xxili. 14. 
ἀνάλημψις, ix. 51. 
ἀναλύειν, xii. 36. 
ἀνάμνησις, Xxil. 19. 
ἀνάπειρος, xiv. 13. 
ἀναπέμπειν, Xxlii 7. 
ἀνάστασις, li. 34. 
ἀνατάσσεσθαι, i. 1. 
ἀνατολή, i. 78. 
᾿Ανδρέας, vi. 14. 
ἀνεκτότερον, x. 12. 
ἀνένδεκτον, xvii. I. 
ἀνήρ, vi. ὃ, xxiv. 4. 
ἄνθρωπος, vii. 8. 
ἀνιστάναι, i. 39, iv. 35. 
“Avva, ii. 36. 

ἤΑννας, iil. 2. 

ἄνοια, vi. 11. 

ἀνθ᾽ dy, i. 20, xii. 3. 
ἀντιλαμβάνεσθαι, 1. 54. 
ἀντιπαρέρχεσθαι, X. 51: 
ἀντίπερα, viii. 26. 
ἄνωθεν, 1. 3. 
ἀνώτερον, xiv. 10. 
ἀπαγγέλλειν, Vili. 20. 
ἀπαρτισμός, xiv. 28. 
ἅπας, iii. 21. 
ἀπειθής, i. 17. 
ἀπελπίζειν, vi. 35. 
ἀπέχειν, vi. 24. 
ἄπιστος, xii. 46. 

ἀπό, vii. 35. 

ἀπὸ τοῦ νῦν, Vv. 10. 
ἀπογραφή, ii. 2. 
ἀποδέχεσθαι, Vill. 40, 
ἀποδιδόναι, xx. 25. 
ἀποδοκιμάζειν, ix. 22. 
ἀποκρίνεσθαι, i. 19. 
ἀπολαμβάνειν, vi. 34. 
ἀπολύειν, 11. 29. 
ἀπολύτρωσις, xxi. 28 


584 INDEX TO THE NOTES 


ἀποπνίγειν, Vili. 7. 
ἀποσπασθῆναι, xxil. 41. 
ἀποστέλλειν, iv. 18. 
ἀπόστολος, Vi. 13. 
ἀποστοματίζειν, Xl. 53. 
ἀποστρέφειν, Xxili. 14. 
ἀποτάσσεσθαι, ix. 61. 
ἀποτελεῖν, xili. 32. 
ἀποτινάσσειν, ix. 5. 
ἀποψύχειν, xxi. 26. 
ἅπτειν, vill. 16, xv. 8, 
ἅπτεσθαι, vii. 39. 

dpa, i. 66 

dpa, xviii. 8. 
᾿Αριμαθαία, xxiii. 51. 
ἀριστᾷν, ΧΙ 37- 

ἄρτοι τῆς προθέσεως, vi. 4. 
ἀρτύειν, Xiv. 34. 


ἄρχεσθαι, ili. 8, iv. 21, xii. 45. 


ἀρχὴ κ. ἐξουσία, χα 50; 
ἀρχιερεύς, 111... 2. 1X. ΖΩΣ 
ἀρχιτελώνης, Xix. 2. 
ἄσβεστος, 111. 17. 
ἀσκός, V. 37. 

ἀσσάριον, xii. 6, 
ἀσώτως, XV. 13. 
ἀτενίζειν, iv. 20, 

αὐλή, xi. 21. 

αὐστηρός, xix. 21. 
αὐτός, i. 16, il. 38. 
ἄφαντος, xxiv. 31. 
ἄφεσις ἀμαρτιῶν, i. 77. 
ἀφορίζειν, vi. 22. 
ἄφρων, χὶ. 40. 
ἀφυπνοῦν, Vili. 23. 
ἀχρεῖος, xvii. 10. 

ἄχρι, ἄχρις, 1: 20, ἔν. 1Ὲ 
ἄχυρον, 111. 17. 


βαθέως, xxiv. 1, 
βαθύνειν, vi. 48. 
βαλλάντιον, x. 4. 
βάλλειν, ν. 37, Xvi. 20. 
βαπτίζειν, iil. is 
βάπτισμα, ili. 3. 
βαπτιστής, ὁ, iil. is 
Βαραββᾶς, xxiii. 18. 
Βαρθολομαῖος, vi. 14. 
βασανίζειν, viii. 28. 
βάσανος, xvi. 23. 


βαστάζειν, vii. 14, xiv. 27. 


βάτος, vi. 44, XX. 37. 
Paros, xvi. 6. 
βδέλυγμα, xvi. 15. 
Βεεζεβούλ, xi. 15. 
βελόνη, xviii. 25. 
Βηθανία, xix. 29. 


Βηθλεέμ, ii. 4. 
Βηθφαγή, ix. 29. 
βίβλος, 111. 4. 

βίος, viii. 45. 
βλασφημία, ν. 21. 
βόθυνον, νὶ. 39. 

βολή, xxil. 41. 
βούλεσθαι, χ. 22. 
βουλευτής, xxiii, 50. 
βουλὴ τοῦ Θεοῦ, vii. 20, 
βουνός, ili. 5. 
βραχίων, i. 51. 

βρέφος, ii. 12, XViii, 15. 
βρέχειν, vil. 38. 
βρυγμός, xiii. 28. 
βύσσος, xvi. 19. 


Γαβριήλ, i. 19. 
γαζοφυλάκιον, xxi, 1. 
Γαλιλαία, 120. 
γάμοι, xil. 36, xiv. 8. 
γάρ, xviii. 14, Xxill, 22, 
γε, ν. 36, xi. 8. 
γέεννα, xii. 5. 

γενεὰ αὕτη, Xxl. 32. 
γεννᾷν, i. 13. 
γέννημα, iii. 7. 
Γεννησαρέτ, v. I. 
Ῥερασηνός, viii. 26. 
γῆ, ἡ, iv. 25. 


γίνεσθαι, i. 5, 41, iii. 2, iv. 36, vi. 13 


γινώσκειν, X. 22. 
γνωρίζειν, 11. 17. 
γνωστός, Xxill. 49. 
γογγύζειν, ν. 30. 
γραφή, ἡ, iv. 21. 


δαιμόνιον, iv. 33, vil. 322. 
δακτύλος, XV. 22. 
δάκτυλος, Θεοῦ, xi. 20. 
δανίζειν, vi. 34. 
δανιστής, vii. 41. 

δὲ καί, ili. 9. 

δέησις, i. 13, Ve 33. 

δεῖ, 11. 49, iv. 43, 1x 22 
δεῖσθαι, ν. 12. 

δέρειν, xii. 47. 

δεσπότης, li. 29. 
[devrepdrpwros], vi. I. 
δέχεσθαι, xxil. 17. 

dud, v. 19. 


διὰ, τῶν προφητῶν, xviil. 31, 


διαβάλλειν, xvi. I. 
διαβλέπειν, νὶ. 42. 
διάβολος, iv. 2, vill. 12. 
διαγγέλλειν, ix. 60. 
διαγρηγορεῖν, ix. 32. 











lI. GREEK WORDS 


διαθήκη, xxii. 20. 
διαλογισμός, v. 22. 
διαμένειν, χχὶϊ. 28. 
διαμερίζειν, xxii. 17. 
διανοίγειν, ii. 23. 
διανόημα, xi. 17. 
διανυκτερεύειν, vi. 12. 
διαπραγματεύεσθαι, xix. 15. 
διασείειν, 111. 14. 
διαστρέφειν, ix. 41, xxi. ἃ. 
διασώζειν, vil. 3. 
διατάσσειν, 111. 13. 
διαφέρειν, xii. 7. 
διέρχεσθαι, ii. 15, ν. 15. 
διήγησις, i. 1. 

δίκαιος, i. 6. 

δικαιοῦν, vii. 29, 35. 
δικαίωμα, i. 6. 

δίκτυον, Υ. 2. 

διό, 1. 35. 

διχοτομεῖν, xii. 46. 
δόγμα, ii. 1. 

δοκός, νἱ. 41. 

δοξάζειν, 11. 20. 

δοξάζειν τὸν Θεόν, ν. 25. 
δούλη, i. 38. 

δοῦλος, vii. 7, xv. 26. 
δοχή, Vv. 29. 

δραχμή, xv. 8 

δύναμις, iv. 14, 36. 
δυνάστης, i. 52. 

δυνατός, i. 49. 

δύνειν, iv. 40. 

δυσκόλως, xviii. 24. 
δῶμα, ν. 9. 


ἔα, iv. 34. 

ἐάν, xix. 40. 

ἐᾷν, iv. 34, 41, xxil. 51. 
ἑαυτοῦ, ἑαυτῶν, xii. I, xxi. 30. 
ἑβδομήκοντα, x. 1, 17. 
ἐγείρειν, i. 69. 

ἐγκακεῖν, v. ἐνκακεῖν. 
ἐδαφίζειν, xix. 44. 

ἔθνη, τὰ, TOD κόσμου, xii. 30. 
ἔθος, κατὰ τὸ, 1. 8. 

el, xiii. 22, xxii. 67. 

el δὲ μήγε, Vv. 36. 

el καί, xi. 8, xviil. 4. 

el μή, iv. 26. 


εἰθισμένον, κατὰ τὸ, ii. 27, i. δ. 


εἰωθός, κατὰ τὸ, iv. 10. 
εἵνεκεν, οὗ, iv. 18. 

εἶπεν δὲ, i. 13, iv. 24. 
εἶπεν παραβολήν, Vi. 39. 
εἶπεν πρός, i. 13. 
εἰρήνη, ii. 29. ᾿ 


εἰρήνην, els, vii. 50. 
els, iv. 23, 44, ν. 16, Vii. I, 30. 


585 


els, μία, ἕν, viii. 22, xiv. 18, xxiv. I 


εἰσάγειν, ii. 27. 
εἰσφέρειν, xi. 4. 

ἐκ, ἐξ, ii. 4, xi. 13. 

ἐκ νεκρῶν, Xx. 35. 
ἐκβάλλειν, vi. 22. 
ἐκδιδόναι, χχ. 9. 
ἐκδικεῖν, Xviil. 3. 

ἐκεῖ, xiii, 28. 

ἐκεῖνος, Χ. 12, xxii, 22. 
ἐκκόπτειν, 111. 9, ΧΙ. 7. 
ἐκκρέμασθαι, xix. 48. 
ἐκλέγεσθαι, vi. 13. 


ἐκλείπειν, xvi. 9, χΧΙΐ, 32, ΧΧΙΪ, 45. 


ἐκμυκτηρίζειν, xvi. 14. 
ἐκπειράζειν, iv. 12. 
ἐκπλήσσεσθαι, ii. 48. 
ἐκπνέειν, Xxill. 46. 
ἔκστασις, v. 26. 
ἐκτενέστερον, XXil. 43. 
é\ala, xix. 29, xxi. 37. 
ἔλαιον, vii. 46. 
᾿Ἐλαιών, xix. 29, xxi. 37. 
ἐλάχιστος, xvi. 10. 
ἐλέγχεσθαι, iii. 19. 
ἔλεος, i. 50, 54, 74 
ἜἘλισαῖος, iv. 27. 
ἑλκοῦσθαι, Xvi. 20. 
’"Eupaots, xxiv. 13. 
ἐμπιμπλάναι, Vi. 25. 
ἔμπροσθεν, xix. 4, 28. 
ἐν, iv. 32. 

ἐν ἐξουσίᾳ, i. 32. 


ἐν after verbs of motion, i. 17, v. 16, 


vii. 17. 
ἐναντίον, xx. 26. 
ἔνδοξος, vii. 25, xiii. 17. 
ἐνδύειν, xxiv. 49. 
ἐνεδρεύειν, xi. 54, 
évéxew, xi. 53. 
ἐνιαυτὸν κυρίου δεκτόν, iv. 3%. 
ἐνκακεῖν, Xvill. I. 
évovra, τὰ, xi. 41. 
ἔντιμος, vii. 2. 
ἔντος ὑμῶν, xvii. 21. 
ἐντρέπεσθαι, xviii, 2, XX. 13% 
ἐνώπιον, i. 15. 
ἐξαιτεῖσθαι, xxii. 31. 
ἐξαίφνης, see ἐξέφνης. 
ἐξαποστέλλειν, XX. 10, 
ἐξέρχεσθαι ἀπό, iv. 35. 
ἔξεστι, xx. 22. 
ἐξέφνης, ii. 13, 1x. 39. 
ἑξῆς, vil. 11. 
ἐξιστάναι, ii. 47. 


586 INDEX TO THE NOTES 


ἔξοδος, ix. 31. εὐθέως, xii, 54. 
ἐξουθενεῖν, xviil. 9. εὐκοπώτερον, V. 2% 
ἐξουσία, iv. 32, 36, ix. 1. εὐλαβής, 11. 25. 

ἐξουσία τοῦ σκότους, xxii. 53. εὐλογεῖν, vi. 28. 

ἐπαίρειν φωνήν, xi. 27. εὐλογημένος, 1 1. 42; 
ἐπαισχύνεσθαι, ix. 26. εὐλογητός, i. 68. 
ἐπαιτεῖν, XVI. 3. εὐτόνως, XXili. 10. 

ἐπάν, Xi, 22, 34. εὐχαριστεῖν, χχὶϊ. 17, FQ 
ἐπανάγειν, V. 3. ἐφημερία, i. 5. 
ἐπαναπαύεσθαι, x. & ἐφιστάναι, ii. 9, 

ἐπειδή, vil. I. ἔχειν, vil. 42. 

ἐπειδήπερ, i. 1. ἕως, ἵν. 42. 

ἐπέρχεσθαι, i. 3ς. 

ἐπερωτᾷν, iii. 10. Ζαχαρίας, i. 5. 

ἐπέχειν, Xiv. 7. ζηλωτής, Vie 15. 
ἐπηρεάζειν, vi. 28. ζῆν, ii. 37. 

ἐπί, iv. 25, ν. 5. ζητεῖν, ΧΙ. 24. 

ἐπὶ τῆς βάτου, xx. 37. Ζοροβάβελ, iil. 27. 
ἐπιβιβάζειν, xix. 35. ζύμη; xii. I, xiii. 21, 
ἐπιβλέπειν, ix. 38. ζωγρεῖν, v. 10. 
ἐπίβλημα, ν. 36. ζωή, vill. 43. 
ἐπιγινώσκειν, 1. 4, Ve 22. ζωογονεῖν, xvii. 32. 
ἐπιγραφή, xxiii. 28. 

ἐπιδεῖν, 1. 25. Tp αν 7, χν!!, 2. 
ἐπιδιδόναι, iv. 17. ἢ, ἀλλ᾽, xii. 51. 
ἐπιζητεῖν, iv. 42. ἠγεμονεύειν, li. 2, iil, Be 
ἐπικεῖσθαι, Vv. I, Xxili. 22, ἠγεμονία, ili. 1. 
ἐπιλαμβάνεσθαι, ix. 47. ἠγεμών, XX. 20. 
ἐπιλείχειν, Xvi. 21. ἠλικία, ii, 52, xii. 25. 
ἐπιούσιος, Xi. 3. ἡμέραις, ἐν ταῖς, i. 30. 
ἐπιπίπτειν, 1. 12, XV. 20. ἡμίσια, τὰ, xix. 8. 
ériocrio pbs, ἴχ 12: Ἡρῴδης, i 115. 
ἐπισκέπτεσθαι, i. 68, vii. 5, Ἡρῴδης (Antipas), ili, 1, ix. 7. 
ἐπισκιάζειν, 1. 35, ix. 34. “Hpwoids, iii. 19. 
ἐπισκοπή, XiX. 44. ἡσυχάζειν, xiv. 3. 
ἐπιστάτης, V. 5. ἦχος, iv. 37, xxl. 25. 
ἐπιστρέφειν, Vill. 55. 

ἐπισχύειν, xxiii. 5. θάμβος, iv. 36. 
ἐπιτιμᾷν, iv. 39. θαυμάζειν ἐπί, li, 33. 
ἐπιφώσκειν, xxiii. 54. θεᾶσθαι, ν. 27. 
ἐπιχείρειν, i. 1. θέλειν, ix. 24, 54, xili. 31, xx. 46. 
ἐργασίαν διδόναι, xii. 58. θέλημα, xxii. 42. 

ἔρημοι, i. 80. Θεόφιλος, i. 3. 

ἔσθησις, xxiii. II. θεραπεύειν, iv. 40, Vv. 15. 
ἑσπέρα, xxiv. 20. θέρος, xxi. 30. 

ἔσωθεν, τὸ, xi. 39, 40. θρίξ, xxi. 18. 

ἕτερος, ix. 56, xxiil. 32. θρόμβος, xxii. 44. 

én, 1: 15. θύειν, XV. 23. 
ἑτοιμάζειν, 11. 31. 

ἔτος, i. 24, il. 41. "Idecpos, vill. 41. 
εὐαγγελίζεσθαι, i. 19, il. 10, Ἰάκωβος LeBedalov, v. 10, vi. 14. 
εὖγε, xix. 17. Ἰάκωβος ᾿Αλφαίου, vi. 15. 
εὐγενής, Xix. 12. ἰᾶσθαι, ν. 17, vi. 17. 
εὐδοκεῖν, ili. 22. ἴασις, xiii. 32. 

εὐδοκία, ii, 14. ἰδού, i. 38. 

εὐεργέτης, xxii. 25. ἰδοὺ γάρ, 1. 44. 


εὔθετος, ix. 62. ἱερατεύειν, 1. 8. 





II. GREEK WORDS 587 


ἱερεύς, v. 14, Xvil. 14. 

Ἰερειχώ, xviii. 35. 

ἱερόν, ii. 46, iv. 9. 

Ἵεροσόλυμα, ii. 22, 

ἸΙερουσαλήμ, ἐν, il, 25. 

Ἰησοῦς, i. 31. 

ἱκανός, vil. 12 

ἱκμάς, viii. 6. 

ἱλάσκεσθαι, xviii. 13. 

ἱμάτιον, vi. 29. 

ἱματισμός, vii. 25. 

ἵνα, i. 43, iv. 3. 

᾿Ιούδα, i. 39. 

Ιουδαία, 1. 5, iv. 44, vii, 17, 
xxiii. 5. 

Ἰούδας ᾿Ιακώβου, vi. 16. 

᾿Ιούδας ᾿Ισκαριώθ, vi. 16. 

ἰσάγγελος, xx. 35: 

ἱστάναι, ἕστην, vill. 44. 

5 6 0 gn Ging 1B ΤΌ: 

° « © ey oTadels, xvili, II. 

ἸΙωάνα, viii. 3, xxiv. 10. 

"Iwdvys Ζεβεδαίου, v. 10, vi. 14. 

Ἰωνᾶς, xi. 29. 


κἀγώ, χνὶ. 9. 

κἀμοί, xvi. 9. 
καθαρίζειν, v. 12. 
καθαρισμός, ii. 22, 
καθεξῆς, i. 3, Vill. I. 
καθεύδειν, viii. 52. 
καθίζειν, iv. 20, xiv. 28. 
καθότι, 1. ΤΕ 

καθώς, 1. 2. 

καὶ αὐτός, i, 16, ν. 14, Vi 20. 
καὶ yap, vi. 32. 
Καϊάφας, 111. 2. 

καινός, v. 38. 

καιρός, Vili. 13. 

Καῖσαρ, ii. 1, xx. 24. 
κάλαμος, vil. 24. 

καλεῖν, vi. 15, xiv. 12 
κάμηλος, xviii. 29. 
καρπός, i. 42. 

κάρφος, vi. 41. 

κατά, Vili. I. 

καθ᾽ ἡμέραν, τὸ, xi. 3. 
κατὰ Λουκᾶν, p. I. 
κατὰ μόνας, ix. 18. 
κατάγειν, Vv. 11. 
καταισχύνειν, xiii. £7, 
κατακλίνειν, ix. 14. 
κατακρημνίζειν, iv. 29, 
καταλιθάζειν, xx. 6. 
καταλύειν, xix, ἡ. 
κατάλυμα, ii, 7; xxii. Il, 
κατανοεῖν, vi. 41, xii. 27. 


καταπέτασμα, xxiii. 45 
καταπλέειν, viii, 26. 
καταργεῖν, xiii. 7. 
καταρτίζειν, vi. 40. 
κατασκήνωσις, ix. 58. 
καταφιλεῖν, vii. 38, xv. 20 
κατέναντι, xix. 30. 
κατέρχεσθαι, iv. 31. 
κατηχεῖσθαι, 1. 4. 
κατοικεῖν, xi. 26. 
καύσων, xii. 55. 
Καφαρναούμ, 1 lv. 23, 31. 
κεῖσθαι, ii. 34. 

κέρας, i. 69. 

κεράτιον, xv. 16. 
κεφαλὴ γωνίας, xx. 17. 
κηρύσσειν, iii, 3. 
κλαίειν, xix. 41. 
κλαυθμός, xiii. 28. 
κλεὶς τῆς γνώσεως, xi. 52. 
Κλεόπας, xxiv. 18. 
κληρονομεῖν, x. 25. 
κλίβανος, xii. 28. 
κλίνειν, ix. 12. 

κλίνη, ν. 19. 

κλινίδιον, v. 10. 
κλισία, ix. 14. 

κλύδων, viii. 24. 
κοιλία, i, 15. 

κοινωνός, Vv. 10. 
κολλᾶσθαι, χ. 11. 
κόλπος, Vi. 38. 

κόλπος ᾿Αβραάμ, xvi. 22. 
κοπιᾷν, ν. 5. 

κόπος, xi. 7. 

κοπρία, xiii. 8. 
κόπτεσθαι, vill. §2. 
κόραξ, xii. 24. 

κόρος, xvi. He 

κόφινος, ix. 17. 
κραιπάλη, see κρεπάλῃ. 
κρανίον, xxiii. 33. 
κράσπεδον, vill. 44. 
κρατεῖσθαι, xxiv. 16. 
κράτιστος, rh SE 
κρανγή, i. 42. 
κρεμᾶσθαι, xxiii. 39. 
κρεπάλη, Xxi. 34, 
κρημνός, viii. 33. 
κρίνον, xii. 27. 

κρίσις, xi. 42. 

κρύπτη, xi. 33. 
Κυρηναῖος, xxiii. τό 
Κυρήνιος, 11. 2. 
Κύριος, v. 17. 

Κύριος, 6, vii. 13. 
κωφός, i. "62. 


588 


λαγχάνειν, i. 9. 
Λάζαρος, xvi. 20, 
λαΐλαψ,, viii. 23. 
λαξευτός, XXill. 53. 
λατρεύειν, iv. 8. 

λέγειν παραβολήν, v. 36. 
λέγω σοι, ὑμῖν, vil. 9, 47, XVII τ. 
Aeyewy, vill. 30. 
λειτουργία, i. 23. 
λεπτόν, xii, 59, xxi. 2 
Λευίς, v. 27. 

λῆρος, xxiv. 11. 
λῃστής, Χ. 30. 

AlOos, ili. 8, xx. 7. 
λικμᾷν, xx. 18. 

λίμνη, v. I 

λιμός, ν. 25. 

λόγος, i. 2. 

λόγος τοῦ Θεοῦ, viii. τα. 
λοιμός, ΧΧΙ. 11. 
Λυσανίας, iii. 1. 
λυσιτελεῖ, xvii. 2. 
λυτροῦσθαι, xxiv. 21. 
λύτρωσις, i. 68. 

λυχνία, vill. 16. 
λύχνος, viii. 16, 


Μαγδαληνη, viii. 2, xxiv. 10. 
μακάριος, i. 45, vi. 20, 
μακράν, xv. 13. 

μακρόθεν, xvi. 23, xvili, 13, 
μακροθυμεῖν, XVili. 7. 

μακρός, xix. 12. 

μαμωνᾶς, xvi. 9, 

Μάρθα, x. 38. 

Μαρία ἡ ᾿Ιακώβου, xxiv. 10, 


Μαρία ἡ Μαγδαληνή, vill. 2, xxiv. 10. 


Μαρία ἡ Μάρθας ἀδελφή, x. 39. 
μαρτυρεῖν, iv. 22. 
μαρτύριον, εἰς, v. 14, 
μάστιξ, vii, 21. 
Ματθαῖος, vi. 15. 
μάχαιρα, xxii. 38. 
μεγαλύνειν, i. 46. 58 
μεγάλη φωνή, i. 42, 
μέλλειν, Ix. 31. 
μέν, viii. 5. 
μὲν οὖν, 111, 18, 
μένειν, xix. 6. 
μενοῦν, χὶ. 28. 
μεριμνᾷν, x. 41. 
μέρις, X. 42. 
μεριστής, ΧΙΪ. 14. 
μεσονύκτιον, Xi. ῶ. 
μέσῳ, ἐν, Vill. 7. 
μεταδιδόναι, iil, 11. 


INDEX TO THE 


NOTES 


μετάνοια, 111. 3, Ve 32. 
μετεωρίζεσθαι, xii. 20. 
μέτοχος, ν. 7. 

μέχρι, xvi. 16. 

μή interrogative, x. 15. 
μή prohibitive, vii. 6. 


μή with participles, i. 20. 


μὴ γένοιτο, xx. 16: 
μή ποτε, ili. 15. 
μήν, 1. 24. 

μηνύειν, χχ. 37. 
μικρότερος, 6, vii. 28. 
μισεῖν, xiv. 26. 
μνῆμα, xxiv. I. 
μνημεῖον, xxiv, 1. 
μνηστεύεσθαι, i, 27, ii. §. 
μόγις, ix. 39. 

μόδιος, xi. 33. 


μονογενής, vii. 12, vill. 42, ix. 38, 


μύρον, vii. 37. 
μωραίνειν, xiv. 34. 
Μωῦσῆς, ii. 22. 


Ναζαρέτ, i. 26. 
Nafapnvds, i lv. 34. 
Naty, vii. 11. 
νεκρός, XV. 24. 
νέος, V. 37. 

νήπιος, X. 21. 
vouuxds, vii, 30. 
vouodtddokanos, V. 17. 
νόμος, ὁ, xvi. τό. 
νότος, xii. 55. 
νύμφη, xii. 53. 
νυμφών, ν. 34. 
νῦν, xi. 39. 

viv, ἀπὸ τοῦ, i. 48. 
νύξ, ii. 37. 


ξύλον, Xxil. 52, xxiii. 32. 


ὁ δέ, i. 20, 
76 with clauses, i. 62, be 


46. 


τοῦ with infinitives, i 1. 74, 77. 


vig. ma 
τὸ καθ᾽ ἡμέραν, xi. 3. 


8, iii, 28, 


ὀδυνᾶσθαι, ii. 48, xvi. 24. 


οἰκέτης, xvi. 13. 
οἰκονόμος, xii. 42, xvi. I. 
olxos, il. 4. 
οἰκουμένη, ἡ, li. I, iV. 5. 
καθ᾽ ὅλης, iv. 14. 
ὄμβρος, xii. 54. 

ὁμιλεῖν, xxiv. 14. 
ὁμοίως, ΧΙ]. 3, 5. 
ὁμολογεῖν ἐν xii. ϑ. 


lil. 


ὀνόματι, v. 27. 

ἐπὶ τῷ ὀνόματι, ix. 48. 
ὄξος, xxiii. 36. 

ὄπισθεν, xxiii, 26, 
ὀπτασίαν, i. 22. 
ὄπτεσθαι, xxii. 43, 

ὅπως ἄν, i. 35. 
ὀρθρίζειν, xxi. 38. 

ὀρινή, ἡ, i. 39. 

ὄρος, ix, 28. 

ὅς attracted, i. 4, iii. 19. 
ὅστις, i. 20, li. 4, Vil. 37. 
ὅταν, xi. 22, 34. 

ὅτι causal, ii. 30. 

ὅτι recitative, vil. 16. 


ὅτι ambiguous, 1. 45, vil. 16, 39. 


ov with a participle, vi. 42. 
OD πᾶς} 1. 37: 
οὖν, lil. 7, xiv. 34. 


οὗτος contemptuous, vil. 39, xiii. 33, 


xiv. 30. 
ὀφρύς, iv. 29. 
ὀψώνια, ili, 14. 


πάγις, χχὶ. 35. 
παιδεύειν, ΧΧΙΪ, 16. 
mats, vi. 7, xv. 26. 

rats αὐτοῦ, 1. 54. 
πανδοχεῖον, X. 34. 
πανουργία, xx. 23. 
παντελές, els τὸ, xiii. 11, 
πάντοθεν, xix. 43. 
πάντως, iv. 23. 

παρά, ν. I, vii. 38. 

παρά after comparatives, ili. 13. 
παραβιάζεσθαι, xxiv. 29. 
παραβολή, ἵν. 23. 
παραβολὴν ἔλεγεν, ν. 36. 
παραβολὴν εἶπεν, νἱ. 39. 
παραγγέλλειν, ν. 14. 
παραγίνεσθαι, vil. 4. 
παράδεισος, xxiii. 43. 
παραδιδόναι, i. 2, Vie 10, ik. 44, 
παράδοξον, ν. 26. 
παραιτεῖσθαι, xiv. 18. 
παράκλησις, il. 25. 
παρακολουθεῖν, i. 3. 
παραλαμβάνειν, xviii. 3.1. 
παραλύεσθαι, ν. 18. 
παρασκευή, xxiii. 54. 
παρατηρεῖν, Vi. 7. 
παρατήρησις, ΧΥ]]. 20. 
παρατιθέναι, x. ὃ, χὶ, ὅ, 
παραφέρειν, ΧΧΙΙ. 42. 
παραχρῆμα, ν. 2). 
παρεῖναι, xiii. 1- 
παρέρχεσθαι, xi. 42. 


GREEK WORDS 


παρέχειν, xi. ἢ. 
παριστάνειν, li. 22. 
παρεστῶτες, ol, Xix. “4. 
παροικεῖν, χχῖν. 1S. 


πᾶσα σάρξ, ili. 6. 
πατεῖν, X. 19, Xxi. 24. 
πατήρ, ii. 49, Xi. 2. 
πατρία, il. 4. 

πέδη, Vili. 29. 
πεδινός, Vi. 17. 
πείθεσθαι, xvi. 31. 


Πειλᾶτος, iii. I, xili. 1, xxiii: 1. 


πειράζειν, iv. 2. 
πειρασμός, xi. 4. 
πέμπειν, iv. 18. 
πενθερά, iv. 38. 
πενιχρός, ΧΧΙ. 2. 
πέρατα τῆς γῆς, τὰ, χὶ. 31. 
περί, θαυμάζειν, il. 18, 
περί, τὸ, τὰ, XXil. 37. 
περιζώννυσθαι, ΧΙ hs 
περίλυπος, xvili. 23. 
περιπίπτειν, X. 30. 
περιποιεῖσθαι, XVil. 33. 
περισπᾶσθαι, X. 40. 
περισσεύειν, ΧΙΪ. 15. 
περισσότερος, Vii. 26. 
περιστερά, 111. 22. 
περίχωρος, 111. 3. 
Πέτρος, v. 8, vi. 14. 
πινακίδιον, i. 63. 


πιστεύειν, XVi, 11, XXi¥. 23 


πίστις, ν. 20. 
πιστός, xil. 42. 
πλανᾶσθαι, χχὶ. 8. 
πλατεῖα, x. 10. 
πλεονεξία, xii. 15. 
πληγὰς ἐπιτιθέναι, τ. 10 
πλήθειν, i, 15. 
πλῆθος, 1. 10. 
πλημμύρα, vi. 4% 
πλήν, Vi. 24, X. 11, 20 
πλήρης λέπρως, ν. ΕΖ 
πληροφορεῖν, i. 1 
πλησίον, x. 29. 
πλύνειν, ν. 2. 
πνεῦμα ἅγιον, i. 15. 
πνεῦμα, i. 47. 
ποιεῖν, XXxil. 10. 
rovely ἔλεος, 1. 72, κ. 27 
ποιεῖν κάρπους, iii, 8. 
ποιεῖν κράτος, i. δι. 
ποίμνιον, Xil. 32. 
ποῖος, ν. 19, vi. 22, 
πόλις Δαυείδ, ii. a. 

| πόλις ᾿Ιούδα, i. 30. 


589 


was, 1. 66, 111. 16, iv. 13. Vi. 30, ix. 42. 


590 INDEX TO THE NOTES 


πορεύεσθαι, iv. 30. 
πόρρωθεν, xvii. 12. 
ποταπός, i. 29, vil. 39. 
ποτήριον, XXii. 17. 

πόδας, παρὰ τοὺς, vii. 38. 
πραγματεύεσθαι, xix. 13. 
πράκτωρ, xii. 58. 

πρᾶξις, xxiii. 51. 

πράσσειν, ili, 13. 
πεπραγμένον ἔστιν, xxiii. 15. 
πρεσβυτέριον, xxii. 66. 
πρεσβύτεροι, Vil. 3. 

πρίν, ii, 26. 

προβάλλειν, Xxi. 30. 
προδότης, vi. 16. 
προέρχεσθαι, i. 17. 
προθέσεως, ol ἄρτοι τῆς, Vi. 4. 
προκόπτειν, il. 52. 
προμελετᾷν, xxi. 14. 

πρός, xxiv. 50. 

εἶπεν πρός, i. 13, ν. 30. 

τὰ πρός, xiv. 32. 
προσδαπανᾷν, x. 35. 
προσδέχεσθαι, xv. 2. 
προσδοκᾷν, iii. 15. 
προσεργάζεσθαι, xix. 16, 
προσεύχεσθαι, ili, 21. 
προσευχή, Vi. 12. 
προσέχειν, xii, 1. 
προσκύνειν, ἵν. 7. 
προσποιεῖσθαι, χχὶν. 20. 
προστιθέναι, iii, 20, xvii. §, 
προσθεὶς εἶπεν, xix. 11. 
προσέθετο πέμψαι, χχ. 11. 
προσφωνεῖν, vi. 13. 
προσψαύειν, xi. 46. 
πρόσωπον, ii, 31, ix. 51, 53. 
πρόσωπον λαμβάνειν, xx. 21, 
προφητεύειν, i, 67. 
mpophrat, ol, xvi. 16. 
προφῆτις, ii. 36. 
πρωτοκαθεδρία, xi. 43. 
πρωτοκλισία, xiv. 7. 
πρῶτος, ii. 2, XV. 22, XIX. 47. 
πρῶτον, xii. I. 

πρωτότοκος, li. 7. 
πτερύγιον τοῦ ἱεροῦ, iv. 9. 
πτύον, ili. 17. 

πτύσσειν, iV. 20, 

πτῶσις, ti. 34. 

πτῶχος, iv. 18. 

πυλών, xvi. 20. 
πυνθάνεσθαι, xviii. 36, 

πῦρ, iil. 16, xii. 49. 

rupl ἀσβέστῳ, Ul. 176 
πυρετὸς μέγας, iv. 38 

πῶς, 1. 34, Vi. 42. 


ῥῆγμα, vi. 49. 

ῥῆμα, i. 65, 11. 15, 58, 
ῥήσσειν, ν. 6, ix. 42. 
ῥίπτειν, iv. 35. 
ῥομφαία, ii. 35. 

ῥύμη, xiv. 21. 

ῥύσις, viii. 43. 


σάββατον, -τα, iv. 3:2. 
Σαδδουκαῖοι, χχ, 27. 
σάκκος, χ. 13. 
Σαλαθιήλ, 111. 27. 
σαλεύειν, xxi. 26. 
Σαμαρείτης, ix. 52 
Σάρεπτα, iv. 26. 

σάρξ, iii. 6. 

Σατανᾶς, x. 18, 

σάτον, xiii. 21. 

σημεῖον, il. 34. 

os, xil. 33. 

σιαγών, vi. 29. 

Σιδωνία, iv. 26. 

σίκερα, i. 15. 

Σιλωάμ, xiii. 4. 

Σίμων, vi. 14. 

Σίμων ὁ ζηλωτής, vi. 15. 
Σίμων Φαρισαῖος, vii. 40. 


Σίμων ὁ Κυρηναῖος, xxii. 26. 


σίναπι, xiii, 19. 

σινδών, xxiii. 53. 
σινιάζειν, xxil. 31. 
σιτευτός, xv. 23. 
σιτομέτριον, Xil. 42. 
σκανδαλίζειν, vii. 23. 
σκάνδαλον, xvii. 1. 
σκηνή, Xvi. 9. 

σκιρτᾷν, i. 41. 

σκορπίος, xi. 12. 
σκυθρωποί, xxiv. 17. 
σκύλλειν, vii. 6. 

σκῦλον, χὶ. 22. 

σορός, Vii. 14. 
σουδάριον, xix. 20. 
σοφία, ii. 52. 

ἡ σοφία τοῦ Θεοῦ, xi. 49. 
σπείρων, ὃ, Vili. 5. 
σπεύδειν, ii. τ6. 
σπλάγχνα, i. 78. 
σπλαγχνίζεσθαι, Vil. 13, 
σπόριμα, vi. I 

στάσις, Xxili. 19. 
σταυρός, ix. 23, xxii. 26, 
στολή, XV. 22. 

στόμα paxalpns, xxi. 24, 
στρατευόμενοι, ili, 14. 
στράτευμα, xxiii. 11. 





IIL GREEK WORDS 5901 


στρατηγοὶ τοῦ ἱεροῦ, xxii. 4. 
στρωννύειν, ΧΧΊ 12, 
συγγενίς, i. 36. 
συκομορέα, xix. 4. 
συκοφαντεῖν, 111. 14. 
Συμεών, ii. 25. 

σύν, i. 56. 

συναγωγή, iv. 15. 
συναντιλαμβάνεσθαι, x. 40. 
συναρπάζειν, Vill. 29. 
συνβάλλειν, ii. 19. 
συνέδριον, xxii. 66. 
συνεῖναι, ix, 18. 
σύνεσις, ii. 47. 
συνευδοκεῖν, xi. 48, 
συνέχειν, iv. 38. 
συνθλᾶσθαι, xx. 18. 
συνλαμβάνειν, i. 24. 
συνοδία, ii. 44. 
συνοχή, χχὶ. 25. 
συνπίπτειν, Vi. 49. 
συνπνίγειν, vill. 14, 42. 
συνπορεύεσθαι, xiv. 25. 
συντηρεῖν, ii. 19. 
συντιθέναι, XXii. 5. 
συνφύεσθαι, vili. 7. 
Σύριος, iv. 27. 
σχολάζειν, xi. 25. 
σωματικός, 111. 22. 
σωτήρ, i. 47, ii. ES. 
σωτηρία, ΣΤᾺΣ 
σωτήριον, li. 30. 


ταμεῖον, χὶϊ. 3. 
ταπεινοῦν, xiv. TB. 
ταπείνωσις, i. 48. 

ΤΕ, il. 16. 

τέκνον, 

τελεῖν, ii. 39. 
τελειοῦν, ix. 32. 
τελείωσις, 1. 45. 
τελεσφορεῖν, Vili. 14. 
τέλος ἔχειν, XXll. 37. 
τελώνης, 111. 12, ν. 30. 
τελώνιον, V. 27. 
τετραρχεῖν, lil. I. 
T:Beplos Καῖσαρ, iii. 1 
τιθέσθαι ἐν τῇ καρδίᾳ, i. 66. 
τίς ἐξ ὑμῶν, xi. 5. 
τοίνυν, xx. 25. 
ro.otros, xviil. 16, 
τόκος, xix. 23. 
τόπος, xiv. 9, 

τόπος πεδινός, Vi. 17. 
τράπεζα, χῖχ. 2% 
τρυφή, Vii. 25. 


ὑβρίζειν, xi. 45. 
ὑγιαίνειν, ν. 31, vil. 1 
ὑγρὸν ξύλον, xxiii. 31. 
ὑδρωπικός, Xiv. 2. 

υἱὸς τ. Sa σπου, ν. 24 
υἱὸς Ὑψίστου, i. 32. 
ὑμέτερος, xvi. 12. 
ὑπάρχειν, vill. 41. 
ὑπάρχοντα, τὰ, Vill. 3. 
ὑπέρ, xvi. 8. 
ὑπερήφανος, rb 51. 
ὑπηρέτης, i. 2, iv. 20. 
ὑπό, Iv. 2. 

ὑπ᾽ ‘obpavby, ἡ, xvii. 24. 
ὑποδεικνύναι, ili. 7. 
ὑποδέχεσθαι, x. 38. 
ὑπόδημα, 111. 16, ix. 3. 
ὑποκρίνεσθαι, xx. 20. 
ὑποκριτής, V1. 42. 
ὑπολαμβάνειν, Vil. 43, χ. 30. 
ὑπομένειν, 11. 43. 
ὑπομονή, Vill. 15, ΧΧΙ, 19, 
ὑποστρέφειν, 1. 56. 
ὑποχωρεῖν, ix. 10, 
ὑπωπιάζειν, xvill. δι 
ὑστερεῖσθαι, χν. 14. 
ὑστέρημα, χχὶ. 4. 
ὕψιστος, 1. 32, vill. 28. 


φάγος, Vii. es 


φάραγξ, 11]. 
Sopra ν. "7. 
φάτνη, il. 7. 


φθάνω, xi. 20. 
φιλάργυρος, xvi. 14. 
φίλημα, Vil. 45, xxii. 48. 
Φίλιππος, vi. 14. 
Φίλιππος τετράρχης, lil. ἃ 
φιμοῦσθαι, iv. 35. 
φοβοῦ, μὴ, 1. 13. 

φόρος, xx, 22. 

φορτίον, χὶ. 46. 
φραγμός, xiv. 23. 
φρόνησις, 1. 17. 
φρονίμως, xvi. 8. 
φυλακή, ii. 8, xii. 38. 
φωλεός, ix. 58. 

φωνεῖν, viii. 8, xiv. 12 
φωνὴ ἐγένετο, iii. 22. 
φωνὴ μεγάλη, 1. 42. 
φωνὴν αἴρειν, xvii. 13. 


χαίρειν, 1. 14. 
χαλᾷν. v. ς. 


χάραξ, xx. 43. 


592 INDEX TO THE NOTES 


χαρίζεσθαι, vii. 21, 42. Χριστός, ὁ, ii. 26, ix. 20, 
χάρις, ii. 52, iv. 22. Χριστὸς Κύριος, ii, 11. 
χαριτοῦν, i. 28, χώρα, xxi. 21. 

χάσμα, χνὶ. 26. 

χεὶρ Κυρίου, 1. 66. ψαλμῶν, ἐν βίβλῳ, xx. 42. 
χεῖρας ἐπιτιθέναι, iv. 40. ψαλμοῖς, ἐν, χχῖν. 44. 
χήρα, vil. 12. ψηλαῴᾷν, xxiv. 39. 
χιτών, iii, II, Vi. 29. ψηφίζειν, xiv. 28. 
Xwpafelv, x. 13. ψυχή, i. 46, ix. 25, xii. 19, 23, xxi 19 
χορός, xv. 25. ψώχειν, Vi. I 

χορτάζειν, vi. 21. 

χρᾷν, xi. 5. ὡσαύτως, xiii. 5. 
χρεοφιλέτης, vil. 41. ὡσεί, i. 56. 

χρηματίζειν, li. 26. ὥστε, iv. 29. 

χρίειν, iv. 18. ὠφελεῖσθαι, ix. 25. 


INDEX ΙΝ. ENGLIiSIT AND LATIN WORDS. 


aporiart, xxiv. 4. pignerarius, xii. 58. 

by and by, xvii. 7, procurator, xvi. 1. 

Calvary, xxiii. 33. quaterducatus, ili. 1, 19. 
chaos, xvi. 26. rate, iv. 35. 

cousin, i. 36. room, xiv. 9. 

decurio, XXill. 50 Sonits, xxi. 34. 

dispensator, xii. 42, xvi. %. subsannare, XVi. 14, ἈΧΙ]Σ. 35. 
manicabat, xxi. 38. thought, xii. 22. 

occupy, xix. 13. ventilabrum, iii. 17. 
Pavimeentare, XiX. 44. villicus, xil. 42, xvi. 8. 


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